PERANAN MUSIK DALAM PUJIAN DAN PENYEMBAHAN.

PERANAN MUSIK DALAM PUJIAN DAN PENYEMBAHAN

Walaupun tidak selalu menggunakan musik saat memuji dan menyembah Tuhan, namun musik memiliki peranan yang besar dalam pujian dan penyembahan. Tahukah Saudara bahwa Tuhan menyukai musik? Dahulu kala, sebelum Iblis di banting ke bumi, Iblis yang adalah malaikat pemimpin musik dan penyembahan di surga. Ia bernama Lucifer. Namun, karena keangkuhannya, ia dibuang oleh Allah ke bumi dan menjadi penguasa kerajaan kegelapan (lihat Yesaya 14:11-21).

Saat Salomo mentahbiskan Bait Suci di Yerusalem, ia menggunakan musik yang lengkap dan musisi-musisi handal (lihat 2 Tawarikh 7:6). Pada saat Hizkia kembali kepada ke jalan Tuhan, ia pun membentuk tim musik dan penyembahan untuk mengagungkan Tuhan (lihat 2 Tawarikh 29:25-28). Di dalam hal ini, jelaslah bahwa musik ilahi penting bagi sebuah pembaharuan rohani.

Musik, di dalam pujian dan penyembahan juga memiliki kuasa untuk mematahkan kuasa kegelapan (lihat Yosua 6:2-5). Di kitab Yosua dikisahkan bahwa setelah meniup sangkakala sambil mengelilingi tembok Yerikho, maka tembok itu hancur. Selain itu, musik juga mendatangkan kesembuhan atau pemulihan (lihat I Samuel 16:14-16). Di kitab Samuel ini dikisahkan bahwa ketika Saul kerasukan setan, maka Daud memainkan kecapi buat dia. Permainan kecapi Daud membuat Saul disembuhkan/dipulihkan dari kerasukan itu.

Mari teman2, pujilah Tuhan dengan lagu baru, ciptakan nada dan lirik terbaru bagi Allah. Jangan kalah dengan lagu-2 dunia ini, sebab kita tahu musik-2 dunia ini berasal dari Iblis penguasa bumi. So kita anak-2 Allah hendaklah gemar menyanyikan lagu-lagu pujian bagi nama Tuhan.

Mazmur 33:2-3 Bersyukurlah kepada TUHAN dengan kecapi, bermazmurlah bagi-Nya dengan gambus sepuluh tali! Nyanyikanlah bagi-Nya nyanyian baru; petiklah kecapi baik-baik dengan sorak-sorai! ..

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KESAKSIAN YANG SALAH

Banyak diantara kita yang memberikan kesaksian kepada dunia menitik beratkan pada merk gereja, pemimpin gereja, liturgy gereja, program-2 gereja, dsb.

Padahal tujuan utama kesaksian itu yaitu memperkenalkan siapa Kristus, dan apa saja yang telah dilakukanNYA terhadap dunia. Namun kenyataannya kita lebih mendahulukan perkara-perkara fisik / yang kelihatan dari pada Kristus yang dunia tidak mengenalNYA.

Bila kita melihat saudara /I kita yang mengalami derita dan penyiksaan dari dunia, bukan disebabkan karena merk gereja atau pemimpin gereja. Dunia tidak melihat itu, tapi dunia melihat iman kita kepada Kristus yang membuat mereka membenci kita.
Baiklah kita bersaksi, bukan mendahulukan merk gereja / organisasi / pemimpin gereja , apalagi bertujuan supaya dunia mengakui gereja A hebat, gereja B sempurna, gereja C lain dari pada yang lain.

Kesaksian demikian adalah SIA-SIA !

Marilah kita bersaksi sesuai tujuan semula Filipi 2 : 10-11
2:10 supaya dalam nama Yesus bertekuk lutut segala yang ada di langit dan yang ada di atas bumi dan yang ada di bawah bumi,
2:11 dan segala lidah mengaku: "Yesus Kristus adalah Tuhan," bagi kemuliaan Allah, Bapa!

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 Benarkah Islam disebarkan dengan cara damai oleh para pedagang?

Umat Kristen sering dipojokkan dengan pernyataan bahwa Kristen disebarkan melalui penjajahan, sedangkan Islam disebarkan dengan cara damai oleh para pedagang.
Benarkah Islam menyebarkan agama dengan cara damai?
Pada awal kenabiannya, Muhammad tidak mudah mendapatkan pengikut. Tetapi dengan disadarinya bahwa pemaksaan adalah satu-satunya cara yang berhasil dalam menyebarkan agamanya, Muhammad kemudian menabuh genderang perang untuk penaklukan dan penyebaran Islam.
Kepada pengikutnya Muhammad mengatakan bahwa mereka akan mendapatkan banyak harta rampasan. Dan jika mereka mati dalam peperangan, maka mereka dijamin masuk syurga yang dikelilingi bidadari-bidadari (Al Bukhari 1:35).
Awal penyebaran Islam adalah penaklukan Jazirah Arab menjelang tahun 631M, dengan cara apa? Peperangan!
Setelah Muhammad meninggal pada tahun 632M, maka banyak wilayah yang ditaklukan bangkit memberontak, karena mereka hanya setia kepada Muhammad, dan bukan kepada Islam. Tetapi kekhalifahan penerus Muhammad, yakni Abu Bakar, meredam pemberontakan dengan mengirimkan bala tentara. Dalam waktu 2 tahun, seluruh Jazirah Arab kembali dalam kekuasaan kekhalifahan Islam, dengan banyak pembunuhan dan banyak darah tertumpah.
Meneruskan apa yang telah dilakukan Muhammad, maka Islam kemudian melebarkan jajahan ke kawasan sekitarnya, sampai ke Eropa.
Binzantium, Babilonia, Susiana, Armenia, Mesopotania dan Persia ditundukkan, Islam disebarkan dengan pedang.
Islam terus melebarkan penjajahan. Syria, Palestina, Gaza sampai Kaisarea dirampok. Empat ribuan orang Yahudi, Kristen dan petani Samaria dibunuh, setelah panenan mereka dibakar pada tahun 634M. Tahun 636M Yerusalem jatuh dalam kekuasaan Islam.
Penyebaran Islam dengan cara perampokan, peperangan, penjajahan terus berlanjut melebar ke kawasan Eropa, sampai akhirnya memicu terjadinya perang salib!

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  APAKAH ADA KESELAMATAN DI LUAR YESUS KRISTUS?

Biasanya setiap orang Kristen berpendapat bahwa tidak ada keselamatan di luar Yesus Kristus, bahkan lebih sempit lagi tidak ada keselamatan di luar gereja. Adapun dasar yang dipakai adalah Yohanes 14:6: "Akulah jalan dan kebenaran dan hidup. Tidak seorang pun datang kepada Bapa kalau tidak melalui Aku".

William Barclay menafsirkan ayat ini sebagai berikut: Memang banyak orang yang mengajar tentang jalan yang harus ditempuh, tetapi hanya Yesuslah jalan itu dan di luar Dia manusia akan tersesat. Banyak orang yang berbicara tentang kebenaran, tetapi hanya Yesuslah yang dapat mengatakan "Akulah kebenaran" itu. Orang lain mengajarkan tentang jalan kehidupan, tetapi hanya dalam Yesus orang menemukan kehidupan itu. Karena itu hanya Dia saja yang dapat membawa manusia kepada Tuhan.

Lain halnya dengan Samartha yang mengatakan bahwa dalam agama Kristen Yesus Kristus memang juru selamat, tetapi orang Kristen tidak dapat mengklaim bahwa juru selamat hanya Yesus Kristus. Demikian pula Yesus adalah jalan, tetapi jalan itu bukan hanya Yesus, sebab seperti dikatakan Kenneth Cracknell bahwa di luar agama Kristen pun dikenal banyak keselamatan.

Dalam agama Yahudi dikenal istilah Halakhah, yang secara harafiah artinya berjalan. Kata ini merupakan istilah teknis dalam pengajaran agama Yahudi yang berhubungan dengan semua materi hukum dan tatanan hidup sehari-hari. Istilah ini diambil dari Keluaran 18:20: "Kemudian haruslah engkau mengajarkan kepada mereka ketetapan-ketetapan dan keputusan-keputusan yang memberitahukan kepada mereka jalan yang harus mereka jalani dan pekerjaan yang harus mereka lakukan".

Dalam agama Islam konsep jalan itu terdapat dalam Sura 1:5-7: ".... Hanya Engkaulah yang kami sembah dan hanya kepada Engkau kami mohon pertolongan. Pimpinlah kami ke jalan yang lurus (yaitu), jalan orang-orang yang telah Engkau anugerahkan nikmat kepada mereka..."

Dalam agama Hindu juga dikenal adanya jalan menuju moksha, menuju kelepasan dari kelahiran kembali, menuju keselamatan, yaitu Jnana marga atau jalan pengetahuan, Karma marga atau jalan perbuatan baik, serta bhakti marga yaitu jalan kesetiaan atau ibadah. Sedangkan dalam agama Budha dikenal Dhama pada, jalan kebenaran menuju nirwana.

Lalu bagaimana hubungan jalan-jalan ini dengan Kristus yang adalah jalan?

Ada berbagai penafsiran, di antaranya: ada banyak jalan kecil-kecil (path), tetapi hanya satu jalan besar (way) yaitu jalan Kristus. Atau ada yang mengatakan ada banyak jalan, termasuk jalan Kristus, tetapi hanya ada satu tujuan yaitu Allah.

Kalau kita memilih yang pertama, memang tidak cocok dengan semangat pluralisme agama-agama, tetapi lebih sesuai dengan teks Yohanes 14:6 Ada banyak jalan tetapi hanya ada satu jalan yang menuju Bapa, yaitu jalan Kristus.

Kalau memilih alternatif kedua, hal itu sesuai dengan semangat pluralisme tetapi persoalan tentang "Tidak seorang sampai kepada Bapa, kalau tidak melalui Aku" tidak terpecahkan. Dan dengan memilih alternatif kedua, berarti menempatkan Yesus sebagai jalan (cara) untuk mencapai suatu tujuan. Padahal menurut banyak penafsir Yesus itu bukan jalan (cara) untuk mencapai tujuan, tetapi Ia sendiri jalan sekaligus tujuan. Dalam teks dikatakan "Aku adalah... (tiga kata berikutnya mempunyai kedudukan yang sejajar) jalan, kebenaran dan hidup". Bukan Aku jalan menuju kebenaran dan menuju hidup, juga bukan Aku jalan kebenaran dan jalan hidup.

Penulis setuju bahwa di luar agama Kristen ada jalan (minhaj, marga, dhama pada), ada jalan kebenaran, ada keselamatan, tetapi tidak berarti bahwa jalan Yesus itu jalan yang luar biasa, sedangkan jalan yang lain jalan biasa. Lalu persoalannya adalah bagaimana kalimat "Tidak seorang pun yang datang kepada Bapa, kalau tidak melalui Aku" harus ditafsirkan?

Konteks ayat ini adalah: Ketika itu Tuhan Yesus berkata kepada para murid-Nya. Ia pergi untuk menyediakan tempat bagi murid-muridnya, kemudian Ia akan kembali menjemput mereka, supaya di mana Yesus berada murid-murid juga berada di sana (Yohanes14:3). Kemudian Thomas berkata: "Tuhan, kami tidak tahu ke mana Engkau pergi, jadi bagaimana kami tahu jalan ke situ?

Dengan perkataan itu Thomas ingin tahu jalannya supaya bisa sampai ke tempat itu dengan cara dan kekuatannya sendiri.

Kemudian Tuhan Yesus menjawab: "Akulah jalan dan kebenaran dan hidup, tidak seorangpun datang kepada Bapa kalau tidak melalui Aku". Yang dimaksud Tuhan Yesus dengan perkataan itu adalah: Thomas tidak dapat datang ke tempat itu dengan usaha dan kekuatannya sendiri. Kalau toh ia bisa datang ke tempat itu karena Tuhan Yesus yang membawa dia (Bandingkan dengan ayat 3 yang berkata: "Aku akan datang kembali membawa kamu"). Dengan kata lain kalau Thomas bisa datang ke tempat itu, semua itu semata-mata hanya karena anugerah Allah yang nyata dalam kehadiran Yesus Kristus.

Jadi persoalannya bukan di luar Kristus tidak ada jalan, tetapi bagi umat Kristen kita bisa sampai ke tempat di mana Kristus berada, itu semata-mata karena anugerah Allah. Inilah yang membedakan jalan yang ditempuh umat Kristen dan jalan-jalan lainnya. Di sana bukan tidak ada jalan, di sana bisa juga ada jalan, jalan di sana bukan kurang baik, sedang di sini lebih baik, tetapi memang jalan itu berbeda. Dengan demikian pemutlakan orang Kristen terhadap Yesusnya, tidak harus membuat orang Kristen menjadi eksklusif, atau menyamakan saja semua agama.

Kita yakin seyakin-yakinnya bahwa hanya Yesus Kristuslah yang membawa kita kepada keselamatan, tetapi kita juga tidak harus mengatakan di sana, dalam agama lain, sama sekali hanya ada kegelapan dan kesesatan. Kalau kita sendiri tidak rela orang menganggap dalam kekristenan hanya ada kegelapan dan kesesatan, mengapa hal yang sama kita tujukan kepada orang lain.

Apakah pandangan itu tidak memperlemah semangat Pekabaran Injil? Tidak, hanya harus ada orientasi baru tentang Pekabaran Injil.
Pekabaran Injil harus dipahami seperti pemahaman Yesus Kristus sendiri: "Roh Tuhan ada pada-Ku, oleh sebab Ia telah mengurapi Aku untuk menyampaikan kabar baik (mengabarkan Injil) kepada orang-orang miskin, untuk memberitakan pembebasan kepada orang-orang tawanan dan penglihatan bagi orang-orang buta, untuk membebaskan orang-orang tertindas, untuk memberitakan tahun rahmat Tuhan telah datang" (Lukas 4:18-19).

Memberitakan Injil tidak lagi dipahami sebagai kristenisasi, tetapi kristusisasi. Menambah jumlah orang-orang yang diselamatkan dan menjadi anggota gereja bukan tujuan pekabaran Injil, tetapi sebagai akibat atau buah pekabaran Injil: "mereka disukai semua orang dan setiap hari Tuhan menambahkan dengan "orang-orang yang diselamatkan" (Kisah Para Rasul 2:46). Buah pekabaran Injil ini mungkin tidak segera kita nikmati dalam kehadiran mereka di gereja, tetapi mungkin pada waktu dan di tempat lain.

Apakah pemahaman Pekabaran Injil ini tidak sama saja dengan pemahaman sebelumnya? Tidak, pada pola pemahaman yang pertama mengesampingkan sikap toleransi yang karenanya dapat menimbulkan kecurigaan bahkan konflik sosial. Dan sering kekristenan mereka yang "bertobat" lebih bersifat emosional. Sedangkan pola pekabaran Injil kedua, sangat bersikap tenggang rasa dan toleran dan bahkan mungkin pekabaran Injil bisa dilakukan dengan kerjasama antar agama. Dan kalau akhirnya ada yang menjadi anggota gereja, kekristenan mereka tidak bersifat emosional, tetapi dengan kesadaran penuh. 

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History of the Catholic Apostolic Church

New Apostolic Church and its 150 years’ -

 Hereunder is a 'précis condensed history' of the New Apostolic Review of 1 November 1982 “150 years – Apostles of the end-time” combined with extracts from our NAC history books, but please read this in conjunction with the monthly series of articles “The making of the New Apostolic Church” in Our Family Oct Nov Dec 2012 and Jan Feb 2013 etc as newer findings or teachings therein will have enhanced this précis :

Condensed ‘History of the Catholic Apostolic Church leading up to the New Apostolic Church and its 150 years’ -

1. The people of the Old Covenant, likened unto those in the early 19th century, were willing to believe in God – yet they strayed aimlessly without the teachings of God’s love.

2. They fell back on the words of the Prophets, lived by the letter of the law and suffered because of the many statutes laid down by man.

3. In Matthew 9:36 we read of the Lord, “But when He saw the multitudes, He was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.”

4. For such people to be informed of the redemption in Christ, the political, cultural, economic and technical circumstances had to develop in order to spread the word as intended by God.

5. Of importance were:

(a) Safe roads, built by the Romans domiciled in the vast Roman Empire,
(b) International language, Greek; Old Testament translated into it (The Septuagint),
(c) Freedom of religion, as part of the exemplary Roman legal system.

6. The transport system hardly developed at all in the period from the time of Christ until the re-establishment of the Apostle Ministry almost 1800 years later.

7. Shortly before the second outpouring of the Holy Spirit, with the growth of the British Empire and its legislature of religious freedom, another universal language developed – English.

8. First Sending, the fulfillment of Amos 8:11.

9. Word of remembrance only; souls wished for living Word and fulfillment of Isaiah 1:26; Zechariah 8:7-8; Luke 11:49; Revelation 3:18; 7:1-4.

10. Prayer meetings throughout different places in England and Scotland for Second outpouring, according to Joel 2:2-3. Souls cried out for needs, knew Lord would answer them, though not how.

11. The commission which Jesus gave to His Apostles, “Teach all nations”, applies all the more to the Apostles of the end-time. To bring this about, various developments took place:

(a) While the first Apostles were being called between 1832 – 1835, railway lines were being built in England and Europe.
(b) In 1837 Morse built his 30 mile long cable for his telegraph equipment
(c) The first steamship set out in 17 August 1833, from Canada to England – this led to the spreading of God’s word to the U.S.A. and Canada.

12. The believing Christians around 1830 lacked many things, among them:

(a) forgiveness of sins,
(b) dispensing of the Holy Spirit with the certainty of possessing Him,
(c) proclamation of the pure, unadulterated Gospel of Jesus,

because they did not have the ministry authorized to dispense the Holy Spirit, which keeps the doctrine pure and prepares the Bridal congregation of Christ for His coming – the Apostle Ministry.

13. After the French Revolution, which began in 1789, followed a “Spiritual Earthquake”, where tremendous grief and suffering was experienced. In England in particular, many Bible Societies and missionary groups were founded by pious and serious men, to fight against the general lack of Christian faith. Many people of different denominations gathered to pray and to ask the Lord to pour out His Holy Spirit once more so that the true Church of Christ could be re-established just as it was in the beginning. Starting in the eighteenth century, an increasing number of individual theologians and believing Christians began to conclude that the Christian churches of the day were lacking in the gifts and living activity of the Holy Spirit present in the time of the early Church. Around the year 1830, revivalist movements began developing in England and Scotland. Amid prophecies and healings, these groups prayed for the renewed outpouring of the gifts of the Holy Spirit

14. The Lord heard the prayers of the godfearing and faithful souls and in southern Germany, in Karlshuld, the first prophecies were heard that the Lord would set up Apostles and congregations again. This prophecy was uttered in the Roman Catholic congregation of Pastor Johann Evangelist Georg Lutz on 1 January, 1828.

15. Now we can see what the “Fulfilled time” involved, and the power with which the Lord worked to bring forth once again the most important ministry for the time of completion, the ministry of Grace and Apostleship.

16. A few preachers in the Calvinist Presbyterian Church proclaimed to their congregations that God loved all people, not only members of their denomination, and that He was a God of grace.

17. Scottish carpenter, Jacob Grubb, spoke by prophecy about coming of the Lord, and that he would perform a special work in His Church before this. “Shining light of enlightenment” (2 Peter 1:19), and “cloud in shape of human hand which would grow and cover everything” (Laying on of hands).

18. The first gifts of the Spirit in Scotland came to the fore in 23 year-old Mary Campbell who spoke in foreign languages and then in voices of prophecy in 1830.

19. James MacDonald in Glasgow, who also believed, was able to heal his sister Margaret and Mary Campbell (tuberculosis).

20. Only a small group of serious and discerning people were permitted to recognize that this was the hand of God at work; others either formed their own opinions or were not concerned and remained indifferent.

21.England – Henry Drummond inviting 50 ministers every year. Prayed for outpouring of Holy Ghost; why should gifts be only in first period. Advocate Cardale, Doctor Thompson spend month in Glasgow visiting Campbell and MacDonald. Many instances of healing after 1830. Gift of prophecy revealed at Cardale’s house in prayer meeting – Coming of the Lord. Irving hears of prophecies, investigates and verifies.

22. Irving dismissed from Church of Scotland; followed out by his congregation.

23. William Caird holds services in Drummond’s house, using Church of England routine with appropriate prayers. Praying for weakness of Christianity and restoration of gifts of Apostles. Congregation grows to fifty - Anglicans, Methodists, Atheists.

24. Congregation of Congregationalists in London suburb led by Miller, are dismissed from Church after Miller investigates Work in Albury.

25. Armstrong, hears of Work in Scotland, dismissed from Anglican Church, preaches in Miller’s church. Many prophecies and healings. Builds congregation from all denominations in South London.

26. Henry Owen from Albury. Prophecies in congregation at Chelsea. Attacked by church periodicals. Approaches Bishop and is given choice, stop prophecies or leave. Resigns post and leaves with congregation.

27. Prophecies in Oxford without personal contact with others in England. Baptists. Hinton investigates and builds congregation (Baptists).

28. Johann Lutz, Roman Catholic priest in South Germany, after much fasting and praying, comes into contact with Work and builds congregation of Catholics and Protestants. Much prophecy, especially Luke 11:49.

29. Evangelists go out to preach for two years. Souls follow one or other of ministers who have recognized Work. Holy Spirit exhorted them to pray for proper shepherds and to attach great importance to sacraments.

30. Drummond called by prophecy as Shepherd, another as Elder, but not ordained.

31. Cardale expelled from Church of England. Prophecies of re-establishment of Apostle Ministry.

32. During 1832 “several prophecies indicated that John Bate Cardale was an Apostle…” [The Apostle Ministry] was “brought into operation in December 1832” doing ordinations and “the first apostolic laying on of hands for sealing took place in 1847 [by Apostle Carlyle in Frankfurt]” per Our Family Dec 2012 p34-36. It had become reality – the Apostle Ministry was re-established.

33. Prophecy says above not to be disputed. Holy Spirit teaches that Apostle Ministry performs main work, ordinations, laying on of hands. First ordination – Evangelist Caird – Christmas Eve (like Jesus – acceptable year of Lord).

34. Taplin orders Cardale to ordain Drummond as Bishop, Shepherd or leader December 1832. Cardale ordains Taplin as prophet in April 1833.
Irving ordained as leader of his congregation.
Miller and others ordained as leaders of their congregations, including Hollich Shepherd of a former Quaker congregation, Carre as French Evangelist.
Other ministries then ordained such as Deacons, etc. Only after Shepherds ordained, could Holy Communion be celebrated – some congregations waited for years, others hasty.

35. Bayford confirms that Drummond is an Apostle during September 1833, many exhortations. Simultaneous prophecies throughout the Work. Three more Apostles called in two months: Perceval, Kingchurch, Armstrong. Towards end of 1833, Apostles instructed by Holy Spirit to take over leadership of Church from Prophets. Irving dies 8.12.1834 while on recuperative holiday in Scotland – deep love for Church of Scotland. Buried in Glasgow Cathedral, lauded by persecutors. Two Evangelists to America in 1834, Carre to France in 1835.

36. More Apostles called. Twelve total in 1835 – last 6 ordained Apostles give up professions and retire to Albury. Seven congregations together once per month. Twelve Apostles and 7 prophets learn for 1 year. Go into world for 3½ years to study Christianity, and distributed “Testimony” in England, Holland, Italy, Austria, Scotland, Belgium, Ireland, France, Switzerland, Denmark, Greece, Poland, Germany, Spain, Russia, Norway, Sweden, (Frederick William 4th of Prussia impressed). Investigated ecclesiastical habits, ceremonies, liturgies, etc. to know condition of Christianity, then wrote own Liturgy.

Over the course of the years these prayer and Bible groups developed into an "apostolic" movement, which was later called the Catholic Apostolic Church. Its distinguishing feature was that - as of 1832 - it was led by apostles who had been called to ministry by prophets, and that it emphasised the activity of the Holy Spirit as the focal point of church life. The Catholic Apostolic congregation sought to unite all of Christendom under the spiritual leadership of these newly called apostles. To this end, the apostles addressed a "Testimony" of their faith to the spiritual and secular leaders of the time. However, their efforts met with very little positive response. As a result, the Catholic Apostolic congregation was compelled to develop its own church structure, with its own conception of ministry and its own liturgy, parallel to its pursuit of ecumenical endeavours.

37. Apostle College – would not accept idea of there being a Chief Apostle. Downfall of English Apostles began (Rev 11:4; Acts 5:39). Schwartz ordained Priest in Berlin 1850 – to Hamburg 1858, Bishop by Woodhouse. 6 Apostles still alive in 1863. 1860 – further Apostles called but Apostle College would not accept them. Bohm Germany, Caird France, Preuss Germany, Schwartz Holland. Lord confirmed their Apostleship. (Link like Joseph?) Leader Apostle Preuss for Germany (Hamburg) headquarters till 1878. Carries on Work in younger line. Put in jail as no freedom of religion in Hannover, only Lutheran – Also held Service in open air – prophecy of “A kingdom shall be ruined, whereby My people shall be liberated.” War between Germany and Austria 1866. Krebs – Sub-deacon. After 1880, only Woodhouse as Apostle in Britain – died 1902.
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38. In 1863, the "Hamburg schism" occurred as a result of differences of opinion on a number of individual interpretations of the Holy Scripture and on the calling of new apostles. This in turn led to the establishment of what was then known as the "General Christian Apostolic Mission". This schism marked the birth of the New Apostolic Church. After 1863 our Church was generally described as ‘Apostolic’ because of the activity of the Apostles within it but when eventually registration was required the name of our Church ‘New Apostolic’ was suggested to us by a clerk in the Registrar of Churches in Dresden in Germany approx 1897, and was not our Church’s original choice. Most recent update to our Emblem was in 1995.

39. Apostle Schwartz – missionary from Hamburg. Dutch Press – Silence money. Schwartz, Menkhoff, Krebs wrote to Apostle Woodhouse 1884 (only one left) – obstacles – work proceeds. Apostle Menkhoff starts “Herald” in 1884. He was pastor of DRC until he heard Schwartz. Apostle Menkhoff was responsible for bringing our Church publications into existence. Apostle Schwartz instituted the Sealing of children and the dispensing of the sacraments for the departed +- 1880. After Preuss, Schwartz became leader, died 6.12.1895 at 81. Schwartz and Menkhoff died 1895.

40. Laodician period – Democracy – power from the people. Also Rev 10:7. First Sealing in 1847 in Germany – Carlyle in Frankfurt. Church must be one – Lord speaks through head – Numbers 16:31-35; 12:2.

41. Chief Apostle Ministry – Matthew 16:18; Luke 22:32; John 21:15-17; Acts 2:14; Acts 10:11; Acts 15; Acts 1. Apostle Schwartz not Chief Apostle but leading Apostle after 1863, new line.

42. Apostle Krebs – Father of the Unity – unity of Apostles confirmed in Service in 1896. Apostle Niehaus pointed out necessity of leadership. Consent of Apostles. 1898 appointed successor, 1905 died.

43. The ministry of chief apostle - a sole, principal leader of all congregations - was instituted on Pentecost 1897. Since then, the following individuals have carried the ministry of chief apostle in the New Apostolic Church : Friedrich Krebs (1897 - 1905), Hermann Niehaus (1905 - 1930), Johann Gottfried Bischoff (1930 - 1960), Walter Schmidt (1960 - 1975), Ernst Streckeisen (1975 - 1978), Hans Urwyler (1978 - 1988), Richard Fehr (1988 - 2005), Wilhelm Leber (since 2005)

In 1917, Chief Apostle Hermann Niehaus introduced a reform in Communion liturgy: previously, Holy Communion had been celebrated using the separate commodities of bread and wine, but since then, wafers sprinkled with three drops of wine have been used during the celebration of Holy Communion.

On Christmas 1951, Chief Apostle Johann Gottfried Bischoff proclaimed that Jesus Christ would return during his lifetime. Within the Church, this proclamation became known as the "message". The chief apostle made this proclamation on the basis of a direct, personal revelation, which made it binding for faith and endowed it with special authority.

Chief Apostle Walter Schmidt propelled the global development of the Church at a more rapid pace. While the New Apostolic Church had maintained a rather quiet, withdrawn presence in a type of societal niche for a long time, the Chief Apostles Ernst Streckeisen, Hans Urwyler, Richard Fehr and Wilhelm Leber opened up the Church significantly, with the aim of taking on an active role in public life as an integral component of society.

44. The vigorous growth of the Church around the world and the integration of numerous different cultures and traditions into a uniform doctrine of faith are significant challenges in the third millennium. The focus of the New Apostolic doctrine of faith remains the expectation of the imminent return of the Son of God, Jesus Christ.

45. The New Apostolic Church has developed to the extent that today it is found throughout the world. The traditional dogma differences were eliminated and the Apostles’ doctrine is steadfastly adhered to strictly in accordance with the Bible. (Acts 2:42).

46. In his specially written and signed letter our dear Chief Apostle writes to ALL “My dear Brothers and Sisters” for “each individual” that “The year 2013 is an anniversary year…Looking back on the events of that time leads me to pronounce 2013 as the ‘year of profession’”, for our beginning of year 2013 in January 2013 Our Family page 4+5.

47. CHIEF APOSTLES OF THE NEW APOSTOLIC CHURCH

1897 to 1905 - Chief Apostle Krebs

1905 to 1930 - Chief Apostle Niehaus

1930 to 1960 - Chief Apostle Bischoff

1960 to 1975 - Chief Apostle Schmidt

1975 to 1978 - Chief Apostle Streckeisen

1978 to 1988 - Chief Apostle Urwyler

1988 to 2005 - Chief Apostle Fehr

2005 to now - Chief Apostle Leber

Love and best wishes
Alan