The Scripture says that we were created for God’s glory and to proclaim his praises.
We at Eric Michel Ministries International exist to worship God, it come from the heart, our genuine expression of our real feelings.
We adore God above everything else. Like Paul, we are prepare to do our best to get the message of Jesus out to others.
Praise God in Worship!
At Eric Michel MInistries International, we practise the open communion that allow individuals other than members of our church to receive the Eucharist, open communion we referred to as the Open Table for all Christians. We commonly limit the number of sacraments or ordinances to baptism and the Lord’s Supper.
We claim to practice “believer baptism” only: baptism of people upon confession of faith in the Lord Jesus Christ. And we usually restrict the Lord’s Supper to baptized Christians.
Also at Eric Michel MInistry Independent Baptist, we have communion every worship.
Who is the host of the Lord’s Supper? God. God welcomes us the Baptized. God spreads a table before us. God’s hospitality is a hallmark of the meal we call Eucharist.
Jesus welcomed all Baptized to his table. Must we also welcome people with the same openness and acceptance as Jesus did?
After all, it is the Lord’s table, not ours.
The Lord’s Supper is a church ordinance, and can be properly observed only as a church ordinance. And therefore those only who are Baptized in a Christian can properly partake of it. It is an ordinance given by the Lord Jesus Christ to be observed by his churches and in his churches. And there is no instruction nor provision for extending the ordinance, or the observance of it to any other non-Christian. Leaving aside the question of time and method of its establishment and full equipment, the Savior organized his church and prescribed its characteristics, established its laws, gave its doctrines, outlined its mission
You do not have to be of the Baptist Faith, any Christians of any Christian Churches can participated to our Holy Sacrement.
salvation (Acts 2:1-41; 8:36-39; 16:30-33). Since Baptists look to the Bible as our sole authority for faith and practice, we believe that baptism is only for those who have put their faith in Jesus Christ
The belief in immersion as the proper mode of baptism is based on the Bible for several reasons:
The English word “baptize” comes from a word in the Greek languagethe language in which the New Testament originally was written,that means “to dip, submerge, or immerse.”
Christ’s disciples in New Testament times baptized by immersion (Acts 8:36-39).Immersion is a means not only of declaring that Christ died, was buried and was resurrected to provide salvation but also of testifying about our own hope of resurrection (Romans 6:5).
The New Testament teaches that immersion is a way to symbolize that a believer has died to an old way and is alive to walk a new way in Christ (Romans 6:3-4; Colossians 2:11-12).
We at Eric Michel MInistries International Independent Baptist, baptized new convert fellow during normal worship service.
God is further strengthened when prayers are shared and joined in by others.
You may post your prayer request here, where it will be available to other visitors as well Please be considerate of others by keeping your postings appropriate for public posting. Respect the privacy of others. Do not include last names in your prayer requests, or any other information that would make the person identifiable.
We demonstrate our love for God by our service of worship.
We believe that there are times for worship in which our total focus is on God and our
relationship with God
We believe that congregational worship is an essential ingredient of church life (Hebrews 10:25).
The New Testament does not provide specific instructions for corporate worship but does contain some examples of how the first Christians worshipped.
The Baptist denomination does not prescribe worship patterns for churches, for that matter. Looking to the Bible for guidance, each congregation freely determines its own pattern.
Worship by Baptist congregations differs among churches, but certain elements are almost always present. Freedom is a hallmark in each of these
The Baptist denomination has no authority to direct how the Bible is to be used. Churches are free to choose the translations of the Bible to use, what texts to read and what place in the service the Bible is read. Reading the Bible by individuals and by the congregation responsively are both practiced.
At our worship service the pastor presides and preaches, a song leader directs the singing, and designated members of the congregation and church staff lead in public prayer, give testimonies and take up the offering. Persons leading in worship are free to dress in whatever way a congregation feels is appropriate,
No beach clothes are accepted, Come as you are People feel comfortable coming to worship services dressed casually or dressed up.
Our preacher is free to choose the topic, theme, type and text. The denomination dictates none of these.
Prayer is basic to all Baptist worship services, both private and public prayer (Mark 11:17; Philippians 4:6). There are no denominationally prescribed prayers.
Any member of the congregation may lead in prayer. Often the pastor leads in a “pastoral prayer” that may be written in advance but is usually spoken spontaneously.
Sermon is a major part of a Baptist worship service (Acts 20:7-9; 2 Timothy 4:2).
Music plays a significant role in Baptist worship services (Psalms 100:2; Ephesians 5:19).
Testimonies are a common feature of Baptist worship services. The subject of the testimony depends on the person giving it and on the emphasis that the church is making at the time.
An offering is usually received in the services (1 Corinthians 16:1-2). We are supported by tithes and gifts that are freely given.
An appeal for decisions is part of worship services, such as for the lost to trust in Jesus as personal Lord and Savior, for persons to become church members by “letter” or by “statement,” to dedicate his or her life to Christ and for persons to commit to “full time vocational service.” Normally, people are encouraged to make their decision public, usually by coming forward and sharing the decision during an “invitation hymn” following the sermon.
We at Eric Michel MInistries International Independent Baptist conduct our worship services on Sunday (Acts 20:7; 1 Corinthians 16:2). Our services time of day is 10:00 AM.
The Worship Ministry is oversee by the Rt. Rev. Marie Arnold, member of the Baptist faith since 1958. And founder of New Hope Ministry & Missions
THE ORDER OF WORSHIP
Call to Worship
A Hymn of Adoration
A Hymn or Psalm
A Hymn or Psalm before the Preaching
The Preaching of God’s Word
*** Pentecostal ***
The Lord's supper".Russell P. Spittler identified five values that govern Pentecostal spirituality.
The first was individual experience, which emphasizes the Holy Spirit's personal work in the life of the believer
Second is orality, a feature that might explain Pentecostalism's success in evangelizing non literate cultures
The third is spontaneity; members of Pentecostal congregations are expected to follow the leading of the
Holy Spirit, sometimes resulting in unpredictable services
The fourth value governing Pentecostal spirituality was "otherworldliness" or asceticism, which was partly
informed by Pentecostal eschatology
The fifth value is a commitment to biblical authority, and many of the distinctive practices of Pentecostals are derived from a literal reading of scripture
Spontaneity is a characteristic element of Pentecostal worship. This was especially true in the movement's earlier history, when anyone could initiate a song, chorus, or spiritual gift. Even as Pentecostalism has become more organized and formal, with more control exerted over services, the concept of spontaneity has retained an important place within the movement and continues to inform stereotypical imagery, such as the derogatory "holy roller". The phrase
derived from 1 Thessalonians 5:19, is used commonly and captures the thought behind Pentecostal spontaneity.
Prayer plays an important role in Pentecostal worship. Collective oral prayer, whether glossolalic or in the vernacular or a mix of both, is common. While praying, individuals may lay hands on a person in need of prayer, or they may raise their hands in response to biblical commands (1 Timothy 2:8).
The raising of hands (which itself is a revival of the ancient orans posture) is an example of some Pentecostal worship practices that have been widely adopted by the larger Christian world.
Pentecostal musical and liturgical practice have also played an influential role in shaping contemporary worship trends, with Pentecostal churches such as Hillsong Church being the leading producers of congregational music.
Spontaneous practices have become characteristic of Pentecostal worship. Being "slain in the Spirit" or "falling under the power" is a form of prostration in which a person falls backwards, as if fainting, while being prayed over. It is at times accompanied by glossolalic prayer; at other times, the person is silent. It is believed by Pentecostals to be caused by "an overwhelming experience of the presence of God", and Pentecostals sometimes receive the baptism in the Holy Spirit in this posture. Another spontaneous practice is "dancing in the Spirit". This is when a person leaves their seat "spontaneously 'dancing' with eyes closed without bumping into nearby persons or objects". It is explained as the worshipper becoming "so enraptured with God's presence that the Spirit takes control of physical motions as well as the spiritual and emotional being". Pentecostals derive biblical precedent for dancing in worship from 2 Samuel 6, where David danced before the Lord. A similar occurrence is often called "running the aisles". The "Jericho march" (inspired by Book of Joshua 6:1–27) is a celebratory practice occurring at times of high enthusiasm. Members of a congregation began to spontaneously leave their seats and walk in the aisles inviting other members as they go. Eventually, a full column is formed around the perimeter of the meeting space as worshipers march with singing and loud shouts of praise and jubilation. Another spontaneous manifestation found in some Pentecostal churches is holy laughter, in which worshippers uncontrollably laugh. In some Pentecostal churches, these spontaneous expressions are primarily found in revival meetings or special prayer meetings, being rare or non-existent in the main services.
"Quench not the Spirit"
“This is the day that the Lord has made.” “Let us rejoice and be glad in it.”
"When I Rose This Morning" Mississippi Mass Choir USA
Indian Pentecostal Church in Andhra Pradesh
The supper of our Lord Jesus was instituted by him the same night he was betrayed, to be observed in his churches until the end of the world as a perpetual remembrance of him and to show forth the sacrifice of himself in his death. It was also instituted to confirm the faith of believers in all the benefits in Christ's death, for their spiritual nourishment and growth in him, for their further engagement in and commitment to all the duties they owe him, and to be a bond and pledge of their fellowship with him and with one another
Photo Pixabay Pajala
Communion, also called "The Lord's Supper," is a ritual meal of bread and wine in which the bread represents the body of Jesus Christ, forgiveness of sin. Most Pentecostals, in keeping with their Methodist-Holiness heritage, use nonalcoholic wine or grape juice during communion. Pentecostals believe that communion is symbolic and is to be used primarily to remind believers of the sacrifice Christ made for them. The frequency of communion is left to the discretion of individual churches
the Lord's supper".
Prayer plays an important role in Pentecostal worship. Collective oral prayer, whether glossolalic or in the vernacular or a mix of both, is common. While praying, individuals may lay hands on a person in need of prayer, or they may raise their hands in response to biblical commands (1 Timothy 2:8). The raising of hands is a Pentecostal worship practices that have been widely adopted by the larger Christian world.
Pentecostal musical and liturgical practice have also played an influential role in shaping contemporary worship trends.
Several spontaneous practices have become characteristic of Pentecostal worship. Being "slain in the Spirit" or "falling under the power" is a form of prostration in which a person falls backwards, as if fainting, while being prayed over
It is at times accompanied by glossolalic prayer; at other times, the person is silent. It is believed by us to be caused by "an overwhelming experience of the presence of God", and we sometimes receive the baptism in the Holy Spirit in this posture.
Spontaneous practice is "dancing in the Spirit". This is when a person leaves their seat "spontaneously 'dancing' with eyes closed without bumping into nearby persons or objects". It is explained as the worshipper becoming "so enraptured with God's presence that the Spirit takes control of physical motions as well as the spiritual and emotional being".
We derive biblical precedent for dancing in worship from 2 Samuel 6, where David danced before the Lord. A similar occurrence is often called "running the aisles". The "Jericho march" (inspired by Book of Joshua 6:1–27) is a celebratory practice occurring at times of high enthusiasm. Members of a congregation began to spontaneously leave their seats and walk in the aisles inviting other members as they go. Eventually, a full column is formed around the perimeter of the meeting space as worshipers march with singing and loud shouts of praise and jubilation.
These spontaneous expressions are primarily found in revival meetings or special prayer meetings, being rare or non-existent in the main services.
A Pentecostal Communion Service.
Lord Jesus we joyfully come to you our Saviour knowing that you alone have paid the price for sin, we thank you for the finished work of atonement. We thank you for your love and grace that is shown to us.
Lord Jesus we rejoice in the fact that you have given us the Holy spirit to transform our lives, we pray that through coming to this your table that you would enable us to grow in grace. We pray that we might abide in you so that we might produce the fruit of the Holy Spirit.
Lord Jesus we thank you that you have baptized us with your Holy Spirit, we pray that as we come to this table that we might know a fresh infilling of your Holy Spirit so that we may be able to serve you. Impart to us the gifts that we need to serve you with so that we might serve you in the power of the Holy Spirit.
Lord Jesus you are the one who brings healing to his people and we pray that we would receive your healing touch today, you see all that need healing in any way today and we pray that you would come by the power of your Holy Spirit and bring that healing to your people today
Lord Jesus help us to live in the knowledge that you are coming again to transform and to renew creation so that we and all your creation might demonstrate your glory. Lord as we contemplate your coming again move us with compassion for this lost and broken world and empower us afresh to do the works that you have prepared for us to do.
We ask all these things in and through your own precious name Amen.
Words of Invitation:
I invite you to come to this table in the name of the risen and exalted Lord Jesus. He loves you with an everlasting love and intercedes for you at the Father’s right hand. Come expecting to meet the risen Lord today, come with an attitude of openness towards him. As you come remember what he has done for you, look up to him and receive the blessings that he has promised you in his word. Look forward to the day when he will come again in glory, the day when this meal will be replaced with the marriage supper of the Lamb. Come to this table and affirm your love to your Saviour and Lord and commit yourself to serving him for the rest of your days.
The member of the clergy who leads Communion is called the ‘celebrant.’
Confession The congregation and celebrant together:
O Lord Jesus Christ, We confess that we have sinned against you in our thoughts, words, and deeds. We have had anxieties about the future, even though we proclaim you as Lord. We have failed to love our neighbors, and we have disobeyed your commands. Have mercy upon us, Lord Jesus, Forgive us our sins and cleanse us of all unrighteousness That we may walk in your ways and serve you in grace and love. This we ask in your holy Name Amen.
Absolution The celebrant:
The Lord Jesus Christ is faithful and just to forgive us our sins and to cleanse us of all unrighteousness; therefore you are forgiven! You are cleansed of all unrighteousness, and you are worthy to partake of this holy meal.
Sursum Corda The celebrant, with congregational responses in italics:
The Lord be with you! Congregation: “and also with you.”
Lift up your hearts! Congregation: “We lift them up to the Lord”
Let us give thanks to the Lord our God! Congregation: “It is right to give him our thanks and praise.”
The whole Communion service is essentially one big prayer. The celebrant begins with wording that is appropriate to the occasion or the season, then continues:
It is a right, good, proper, and joyful thing, at all times, and in all places to give you thanks, Lord God. We join our voices with the angels and archangels and all the company of heaven who forever sing this song:
Tersanctus The celebrant, the congregation, the choir, a reader, or a singer:
Holy, holy, holy Lord God of power and might Heaven and earth are full of your glory Hosanna in the highest! Blessed is He who comes in the name of the Lord Hosanna in the highest!
Anamnesis The celebrant:
In the beginning, O Lord, you created us for yourself. But even though we have fallen through our disobedience to sin and death, you in your infinite mercy, grace, and love sent your only begotten Son our Savior Jesus Christ, to live among us as a man, born of a virgin. He suffered every hardship and adversity, every trial, trouble, tribulation, and temptation that we face—except without sin. Finally, He stretched out His arms upon the cross in perfect obedience to your will and offered Himself as a sacrifice for the sins of the whole world.
On the night on which our Lord Jesus was given over to suffering and death through the betrayal of a friend, He took bread, and after He had blessed it and given thanks to you for it, O Lord, He gave it to His disciples and said, “Take, eat, this is my Body, which is given for you.” After the supper, he took the cup, and after He had blessed it and given thanks to you for it, O Lord, He said, “Drink of this, all of you. This is my Blood of the new covenant, which is shed for the remission of your sins and the sins of the whole world.”
Therefore, as often as we eat this bread and drink of this cup, we eat the Body and Blood of our Lord Jesus Christ. We proclaim His death until He comes again. Let us proclaim the mystery of our faith:
Mysterion The celebrant and the congregation together:
Christ has died. Christ is risen. Christ is coming again!
Epiclesis The celebrant:
Lord Holy Spirit, you are the giver of life in whom we live and move and have our being; consecrate this bread and wine to be, for us, the Body and Blood of our Lord Jesus Christ and consecrate us, O Lord, to partake of this holy meal. All this we ask, Lord Holy Spirit, in the name of Jesus Christ, who lives and reigns with you, in the glory of His Father, Amen. Therefore we pray the prayer our Lord taught us, saying:
Lord’s Prayer The celebrant and the congregation together:
(The Lord’s Prayer) Fraction The celebrant:
As Paul said to the Corinthians, I say to you: Christ our Passover is sacrificed for us. Let us keep the feast!
May the Body and Blood of our Lord Jesus Christ keep you unto eternal life.
The Distribution If the people come forward, the Communion servers might be tempted to pray long prayers with each parishioner as they take Communion, but that only lengthens the service and bores the congregation. It’s best to keep it short and meaningful, and to say the exact same thing to each person, so no one feels like someone else got special attention or that they were publicly singled out. Remember, this is Communion, not the altar call.
The person giving out the bread could say to each person, “The body of Christ, the bread of heaven,” or other words to that effect.
The person distributing the Communion wine could say to each person, “The blood of Christ, the cup of salvation,” or other words to that effect.
If one person is giving out both, they could say, “May the body and blood of our Lord Jesus Christ keep you unto eternal life,” or other appropriate words.
Prayer The celebrant:
We thank you, Lord God, that you have fed us with these holy mysteries of the Body and Blood of your Son our Savior Jesus Christ. By eating His Body, we become members of His Body, and thus His agents in this world. Help us to be the distributors of your blessings, the agents of your providence, the instruments of your grace, and the ambassadors of your love to all the people we meet in our everyday lives. By drinking His Blood, we have taken on His life, which was not finally pierced by the cross nor smothered in the tomb, but lasts for evermore. We thank you for this, the medicine of immortality; the antidote to death. All this we pray in the most holy and precious name of Jesus Christ, because He is alive, and He reigns with you in the unity of the Holy Spirit. You are one God, now and forever, Amen.
 1 Corinthians 11:27-29  1 John 1:9  Ruth 2:4, KJV; 1 Samuel 17:37  Lamentations 3:41  Isaiah 6:3  Matthew 21:9, Mark 11:9-10, John 12:13  Hebrews 4:15  1 John 2:2  1 Corinthians 11:26-25, 1 John 2:2  John 6:53-59  John 6:53-59  Acts 17:28, John 6:53-59  1 Corinthians 5:7-8a  John 6:56  Genesis 9:4, John 6:53
The Book of Common Prayer (1979) of the Episcopal Church of the USA is in the public domain.
Christians have been gathering together since the first century to break bread, share in fellowship with each other, be present with God, and celebrate the resurrection of Christ. Visit our Church and come to celebrate the Eucharist with us.