The International Free Protestant Episcopal University
Accreditation
The International Free Protestant Episcopal University Liberia( Episcopal University ) was originally chartered by President Dr.Tubman and Dr.Tolbert, created by Decree of the Metropolitan Archbishop Dr. E.S. Yekorogha and the Rt. Rev. Dr. Horst Block of Liberia, as an Episcopal University. 1965 Episcopal University added distance education programs as a way to better serve students, offering affordable programs without sacrificing quality. In 1972 Dr. H.C.F.Block,Ph.D was recognised as Rector- Bishop by the Ministry of Education,RL
On August 28, 1972, Episcopal University completed all accreditation requirements and received formal recognition by the Higher Education Commission of the Education Ministry of Liberia ( Stephen Jones ) as a legal, valid and authentic university, operating under the authority and in conformity with all current laws and regulations ruling educational competency certification of the Republic of Liberia. The Higher Education Commission of the Education Ministry of Liberia is also solely responsible for granting recognition to post-secondary education institutions in Liberia. Dr. Horst-Karl Friedrich Block is also a member of the College of Teachers, London, G.B. ( MCoT )
Voraussetzung der Genehmigung eines ausländischen akademischen Grades ist Rang der ausländischen Bildungseinrichtung als wissenschaftliche Hochschule. ( Anabin)
OFFICE OF THE BISHOP PRIMUS: CHURCH - INFORMATION 2005
The 1870 Constitution and Canons of the Church of Ireland were adopted in 1897 for use in the new Free Protestant Episcopal Church.
We have Church branches and missionaries in Europe, Asia, Africa and the Americas. There are ongoing plans to establish further ministries and branches in other nations. Consequently, we welcome pastors and churches that wish to establish or become a branch of The International Free Protestant Episcopal Church and University 1897 , regardless from which country you are.
If you are interested in the work of TIFPEC, please contact: Dr.Horst Block
Code of Conduct
If the Bishop Primus, when initiating investigation of a member or clergy person's conduct, deems such conduct to be potentially harmful in any way to the well being of other Church members, the Church's ministries or the Church's public testimony and reputation, the College of Bishops, by majority vote, may remove the member or clergy person under investigation from any role of Officer, Trustee, Bishop, Pastor, Ministry Leader, or other role of service in the Church until the disciplinary issue is resolved.
A member or clergy person who has been dismissed from the church, or has voluntarily withdrawn from the Church, has forfeited all rights and privileges of membership in the Church.
Dismissed Clergy
The Governing Board of The International Free Protestant Episcopal Church has concluded an investigation of the conduct of church members. It has been determined that the conduct of this members is deemed to be harmful to the well being of our Church and other Church members, the Church's ministries and the Church's public testimony and reputation.
This members are hereby expelled from the membership of The International Free Protestant Episcopal Church and all rights and privileges of their membership in the church are revoked.
To all the Faithful, Beloved in Christ, Health, Peace, and Apostolic Benediction. In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
FOR YOUR REFLECTION
The split between the faith, which many profess, and their daily lives, deserve to be counted among the more serious errors of our age.
The Christian who neglects his temporal duties, neglects his duties toward his neighbour and even God, and jeopardises his eternal salvation.
Laymen should also know that it is generally the function of their well-formed Christian conscience to see that the divine law is inscribed in the life of the earthly city; from priests they may look for spiritual light and nourishment.
Let the layman not imagine that his pastors are always such experts, that to every problem which arises, however complicated, they can readily give him a concrete solution, or even that such is their mission. Rather, enlightened by Christian wisdom and giving close attention to the teaching authority of the Church, let the layman take on his own distinctive role.
Now the Church by her presence alone and by all the gifts which she contains, is an unspent fountain of those virtues which the modern world needs the most.
In the present age, too, it does not escape the Church how great a distance lies between the message she offers and the human failings of those to whom the Gospel is entrusted. Whatever be the judgement of history on these defects, we ought to be conscious of them, and struggle against them energetically, lest they inflict harm on spread of the Gospel.
The Church herself knows how richly she has profited by the history and development of humanity.
Her purpose has been to adapt the Gospel to the grasp of all as well as to the needs of the learned, insofar as such was appropriate. Indeed this accommodated preaching of the revealed word ought to remain the law of all evangelizations.
The Church requires the special help of those who live in the world, are versed in different institutions and specialties, and grasp their innermost significance in the eyes of both believers and unbelievers.
Since the Church has a visible and social structure as a sign of her unity in Christ, she can and ought to be enriched by the development of human social life.
Whoever promotes the human community at the family level, culturally, in its economic, social and political dimensions, both nationally and internationally, such a one, according to God’s design, is contributing greatly to the Church.
The Church admits that she has greatly profited and still profits from the antagonism of those who oppose or who persecute her.
"We are at risk of becoming, subjects in the kingdom of nothingness. Subjects of a post-Christian, post-Enlightenment world where there is no inspiration, no higher endeavour, little compassion and no belief beyond narrow self-interest. Like members of a gated community we pretend, in our comfortable urban solace, that all is well including all around us.
To keep the best notions of Europe bubbling within itself, to keep us from that gated refuge of nothingness, the more we remain members of the great project of humanity the better off we will be, and the happier we will be. The more we resist arbitrary and parochial distinctions between peoples, the more our security in this great part of the world will be guaranteed and the more our participation in it will be rewarded.
Ours is an age of distraction. The background to our lives is the white noise of inconsequential television programs, pompous pundits, shrill talkback callers, ten-second news grabs, and the cult of celebrity. In this environment, the need for contemplation and some introspection becomes compelling; a time to stop and think; to make our way, guided by a moral compass, a bearing that divines our best instincts.
The church in Africa in particular is cautious in its deliberations on social and economic issues. It is cautious on its position on transparency and accountability of elected leadership. It is cautious in its approach and stance on the issues pertaining to women, in particular, violence against women. The Church is anxious about the emergence of fundamentalist Churches that entice the young and energetic in Christian communities. It is a Church that must be anxious about its indigenous clergy and its future. The year 2005 gives the Church the chance to change its norms from a missionary Church to an autochthonous church, independent in spirit and its pastoral work, a Church that is Universal.
There are three key issues:
First is the voice of the Church. The Conference of Bishops must become pro-active. The voice of the Church must be heard on issues of corruption, social and economic injustice.
Secondly, women and the Church. The Church must stand with women, speak out against violence, support women’s health and education, and help women maintain our dignity both in secular and spiritual life. Assist women to become partners in building the Church and in development. The Church must be cautious in its adoption of culture. Culture can disenfranchise women. The Church stands for liberation of those afraid and disenfranchised.
Thirdly, our indigenous clergy need greater support and love. The indigenisation of the Church in the 21st century means our clergy taking a greater responsibility in pastoral and intellectual work and in the management of the Church. We in Europe need to ask some tough questions otherwise all our work is in vain, and my forty years in service of this church was a waste of time!
Authority
All of this can be summed up in a word which, though often misunderstood, denotes an elusive sixth element which might hold the key: authority. The Independent Anglican Communion does not have a Pope, nor any system which corresponds to the authority structure and canonical organisation of the Roman Catholic Church. The Independent Anglican Communion has always declared that its supreme authority is scripture. Later in the report we examine what this claim might actually mean, not least the way in which living under scriptural authority is principally the grounding for the church's mission. In that context, scriptural authority demands, and we believe that in our Communion structures it has begun to receive, appropriately sensitive and fine-tuned systems of decision-making which allow both for the full participation of all members and for an eventual way of making difficult decisions which can enhance, rather than endanger, the unity and communion of our richly diverse family. It is because we have not always fully articulated how authority works within Anglicanism, and because recent decisions have not taken into account, and/or worked through and explained, such authority as we all in theory acknowledge, that we have reached the point where urgent fresh thought and action have become necessary.
May God bless you in our faith and life together.
‡ Horst-Karl, BP Xth,TIFPEC
The International Free Protestant Episcopal University Liberia( Episcopal University ) was originally chartered by President Dr.Tubman and Dr.Tolbert, created by Decree of the Metropolitan Archbishop Dr. E.S. Yekorogha and the Rt. Rev. Dr. Horst Block of Liberia, as an Episcopal University. 1965 Episcopal University added distance education programs as a way to better serve students, offering affordable programs without sacrificing quality. In 1972 Dr. H.C.F.Block,Ph.D was recognised as Rector- Bishop by the Ministry of Education,RL
On August 28, 1972, Episcopal University completed all accreditation requirements and received formal recognition by the Higher Education Commission of the Education Ministry of Liberia ( Stephen Jones ) as a legal, valid and authentic university, operating under the authority and in conformity with all current laws and regulations ruling educational competency certification of the Republic of Liberia. The Higher Education Commission of the Education Ministry of Liberia is also solely responsible for granting recognition to post-secondary education institutions in Liberia. Dr. Horst-Karl Friedrich Block is also a member of the College of Teachers, London, G.B. ( MCoT )
Voraussetzung der Genehmigung eines ausländischen akademischen Grades ist Rang der ausländischen Bildungseinrichtung als wissenschaftliche Hochschule. ( Anabin)
OFFICE OF THE BISHOP PRIMUS: CHURCH - INFORMATION 2005
The 1870 Constitution and Canons of the Church of Ireland were adopted in 1897 for use in the new Free Protestant Episcopal Church.
We have Church branches and missionaries in Europe, Asia, Africa and the Americas. There are ongoing plans to establish further ministries and branches in other nations. Consequently, we welcome pastors and churches that wish to establish or become a branch of The International Free Protestant Episcopal Church and University 1897 , regardless from which country you are.
If you are interested in the work of TIFPEC, please contact: Dr.Horst Block
Code of Conduct
If the Bishop Primus, when initiating investigation of a member or clergy person's conduct, deems such conduct to be potentially harmful in any way to the well being of other Church members, the Church's ministries or the Church's public testimony and reputation, the College of Bishops, by majority vote, may remove the member or clergy person under investigation from any role of Officer, Trustee, Bishop, Pastor, Ministry Leader, or other role of service in the Church until the disciplinary issue is resolved.
A member or clergy person who has been dismissed from the church, or has voluntarily withdrawn from the Church, has forfeited all rights and privileges of membership in the Church.
Dismissed Clergy
The Governing Board of The International Free Protestant Episcopal Church has concluded an investigation of the conduct of church members. It has been determined that the conduct of this members is deemed to be harmful to the well being of our Church and other Church members, the Church's ministries and the Church's public testimony and reputation.
This members are hereby expelled from the membership of The International Free Protestant Episcopal Church and all rights and privileges of their membership in the church are revoked.
To all the Faithful, Beloved in Christ, Health, Peace, and Apostolic Benediction. In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
FOR YOUR REFLECTION
The split between the faith, which many profess, and their daily lives, deserve to be counted among the more serious errors of our age.
The Christian who neglects his temporal duties, neglects his duties toward his neighbour and even God, and jeopardises his eternal salvation.
Laymen should also know that it is generally the function of their well-formed Christian conscience to see that the divine law is inscribed in the life of the earthly city; from priests they may look for spiritual light and nourishment.
Let the layman not imagine that his pastors are always such experts, that to every problem which arises, however complicated, they can readily give him a concrete solution, or even that such is their mission. Rather, enlightened by Christian wisdom and giving close attention to the teaching authority of the Church, let the layman take on his own distinctive role.
Now the Church by her presence alone and by all the gifts which she contains, is an unspent fountain of those virtues which the modern world needs the most.
In the present age, too, it does not escape the Church how great a distance lies between the message she offers and the human failings of those to whom the Gospel is entrusted. Whatever be the judgement of history on these defects, we ought to be conscious of them, and struggle against them energetically, lest they inflict harm on spread of the Gospel.
The Church herself knows how richly she has profited by the history and development of humanity.
Her purpose has been to adapt the Gospel to the grasp of all as well as to the needs of the learned, insofar as such was appropriate. Indeed this accommodated preaching of the revealed word ought to remain the law of all evangelizations.
The Church requires the special help of those who live in the world, are versed in different institutions and specialties, and grasp their innermost significance in the eyes of both believers and unbelievers.
Since the Church has a visible and social structure as a sign of her unity in Christ, she can and ought to be enriched by the development of human social life.
Whoever promotes the human community at the family level, culturally, in its economic, social and political dimensions, both nationally and internationally, such a one, according to God’s design, is contributing greatly to the Church.
The Church admits that she has greatly profited and still profits from the antagonism of those who oppose or who persecute her.
"We are at risk of becoming, subjects in the kingdom of nothingness. Subjects of a post-Christian, post-Enlightenment world where there is no inspiration, no higher endeavour, little compassion and no belief beyond narrow self-interest. Like members of a gated community we pretend, in our comfortable urban solace, that all is well including all around us.
To keep the best notions of Europe bubbling within itself, to keep us from that gated refuge of nothingness, the more we remain members of the great project of humanity the better off we will be, and the happier we will be. The more we resist arbitrary and parochial distinctions between peoples, the more our security in this great part of the world will be guaranteed and the more our participation in it will be rewarded.
Ours is an age of distraction. The background to our lives is the white noise of inconsequential television programs, pompous pundits, shrill talkback callers, ten-second news grabs, and the cult of celebrity. In this environment, the need for contemplation and some introspection becomes compelling; a time to stop and think; to make our way, guided by a moral compass, a bearing that divines our best instincts.
The church in Africa in particular is cautious in its deliberations on social and economic issues. It is cautious on its position on transparency and accountability of elected leadership. It is cautious in its approach and stance on the issues pertaining to women, in particular, violence against women. The Church is anxious about the emergence of fundamentalist Churches that entice the young and energetic in Christian communities. It is a Church that must be anxious about its indigenous clergy and its future. The year 2005 gives the Church the chance to change its norms from a missionary Church to an autochthonous church, independent in spirit and its pastoral work, a Church that is Universal.
There are three key issues:
First is the voice of the Church. The Conference of Bishops must become pro-active. The voice of the Church must be heard on issues of corruption, social and economic injustice.
Secondly, women and the Church. The Church must stand with women, speak out against violence, support women’s health and education, and help women maintain our dignity both in secular and spiritual life. Assist women to become partners in building the Church and in development. The Church must be cautious in its adoption of culture. Culture can disenfranchise women. The Church stands for liberation of those afraid and disenfranchised.
Thirdly, our indigenous clergy need greater support and love. The indigenisation of the Church in the 21st century means our clergy taking a greater responsibility in pastoral and intellectual work and in the management of the Church. We in Europe need to ask some tough questions otherwise all our work is in vain, and my forty years in service of this church was a waste of time!
Authority
All of this can be summed up in a word which, though often misunderstood, denotes an elusive sixth element which might hold the key: authority. The Independent Anglican Communion does not have a Pope, nor any system which corresponds to the authority structure and canonical organisation of the Roman Catholic Church. The Independent Anglican Communion has always declared that its supreme authority is scripture. Later in the report we examine what this claim might actually mean, not least the way in which living under scriptural authority is principally the grounding for the church's mission. In that context, scriptural authority demands, and we believe that in our Communion structures it has begun to receive, appropriately sensitive and fine-tuned systems of decision-making which allow both for the full participation of all members and for an eventual way of making difficult decisions which can enhance, rather than endanger, the unity and communion of our richly diverse family. It is because we have not always fully articulated how authority works within Anglicanism, and because recent decisions have not taken into account, and/or worked through and explained, such authority as we all in theory acknowledge, that we have reached the point where urgent fresh thought and action have become necessary.
May God bless you in our faith and life together.
‡ Horst-Karl, BP Xth,TIFPEC
Charles-Frederic - 29. Apr, 20:19
Trackback URL:
https://tifpec.twoday.net/stories/661529/modTrackback