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Welcome and thank you for visiting our sites
We are please to present our history and ministries of the Methodist Episcopal Nonconforming Conference
We are a Progressive Unity where all have a place with out any prejudice.
We are mainly a Religious Not-for-Profit Corporation (NGO) and we DO NOT HAVE a church status
We are united with some members of the United Baptist of Nova Scotia

  • Our main work is an Outreach Community Chaplaincy

  • Also we provide "a House Church" including a Bible Study
House church or home church (From Wikipedia.org) is a label used to describe an independent assembly of Christians who gather
for worship in a private home. Sometimes these groups meet because the membership is small, and a home is the most appropriate place to assemble,
as in the beginning phase of the British New Church Movement. Sometimes this meeting style is advantageous because the group is a member of an
underground Christian movement which is otherwise banned from meeting as is the case in China.

Some recent Christian writers have supported the view that the Christian Church should meet in houses, and have based the operation of their
communities around multiple small home meetings. Other Christian groups choose to meet in houses when they are in the early phases of church
growth because a house is the most affordable option for the small group to meet until the number of people attending the group is sufficient to
warrant moving to a commercial location such as a church building.

House church organizations claim that this approach is preferable to public meetings in dedicated buildings because it is a more effective way of
building community and personal relationships, and it helps the group to engage in outreach more naturally. Some believe small churches were a
deliberate apostolic pattern in the first century, and they were intended by Christ.

The satisfaction level of those attending house churches tends to be higher than their counterparts who attend traditional churches. Surveys have
shown that satisfaction levels are elevated in regard to church leadership, faith commitment of members, level of community within the church and
spiritual depth of the church setting. Research has shown that older members are drawn to house churches because they are devout Christians who
desire deeper, more intense relationships with God and other church members. Younger members who are drawn to house churches are those who are
interested in faith and spirituality but not traditional forms of church.

Cell churches are usually associated with larger churches: they also meet in homes and share some characteristics of house churches, but they are
not normally considered to be house churches, as they are not self-governing, and they don't form their own doctrine.

Some within the house church movement (associated with Wolfgang Simson, Frank Viola and others) consider the term "house church" to be a
misnomer, asserting that the main issue for Christians who practice their faith in this manner is not the house but the small group type of meeting that
takes place. Other titles which may be used to describe this movement are "simple church," "relational church," "primitive church," "body life," "organic
church" or "biblical church."

House churches can adopt an organic church philosophy which is not necessarily a particular method, technique or movement but rather a particular
church expression that the group takes on when the organization is functioning according to the pattern of a living organism. The church represented in the
New Testament is based on this principle, and traditional, contemporary Christianity has reversed this order.
Early Christian house churches
The Dura-Europos house church, ca. 232, with chapel area on right. The first house church is recorded in Acts 1:13, where the disciples of Jesus met
together in the "Upper Room" of a house, traditionally believed to be where the Cenacle is today. For the first three centuries of the church, known as
Early Christianity, Christians typically met in homes, if only because intermittent persecution (before the Edict of Milan in 313) did not allow the erection
of public church buildings. Clement of Alexandria, an early church father, wrote of worshipping in a house.

The Dura-Europos church, a private house in Dura-Europos in Syria, was excavated in the 1930s and was found to be used as a Christian meeting place
in AD 232, with one small room serving as a baptistry. At many points in subsequent history, various Christian groups worshipped in homes, often due to
persecution by the state church or the civil government.
Scriptural basis
Christians who meet together in homes usually do so because of a desire to return to early Church style meetings as found in the New Testament.
The New Testament shows that the early Christian church exhibited a richness of fellowship and interactive practice that is typically not the case in
conventional denominations. They believe that Christians walked closely with each other and shared their lives in Christ together. Others believe
that the early church met in houses due to persecution, and home meetings were the most viable option to the early adopters of Christianity.

Several passages in the Bible specifically mention churches meeting in houses. "The churches of Asia greet you, especially Aquila and Priscilla greet
you much in the Lord, along with the church that is in their house." I Cor 16:19. The church meeting in the house of Priscilla and Aquila is again
mentioned in Romans 16:3, 5. The church that meets in the house of Nymphas is also cited in the Bible: "Greet the brethren in Laodicea, and Nymphas,
and the church which is in her house." Col 4:15.

For the first 300 years of early Christianity, people met in homes until Constantine legalized Christianity, and the assembly moved out of houses into temples
creating the current style church seen today.

Many churchgoers are turning to house churches because too often in today's environment, a person can attend a church for a whole year and not know
the names of those sitting next to them. Many traditional churches fail to meet the most fundamental needs of the attending believers for fellowship
and covenant relationships even though pastors try various church programs. This leaves many members feeling frustrated and lost with the desire to find
a better way to build the body of Christ. "The struggle to attend multiple worship services each week, join other church programs and keep up with family
and job responsibilities creates an atmosphere of attending, not relating."

During a struggling economy, churches can face formidable financial challenges forcing them to make cuts in funding to missions and benevolence
programs. A traditional church that is required to support the typical church infrastructure including a building or campus can face financial pressures if it
faces a significant drop in membership. Limited financial resources can encourage church leaders to rethink the pattern of ministry and look for ways to
forward the outreach of the church with unpaid members. House churches are already in a more favorable financial position due to the limited expenditures
required to facilitate the functionality of the church.

House churches require less money to start up and operate which frees up funds for other ministries. There are no sanctuaries to buy and maintain,
and frequently there are no pastoral salaries to sustain. "The constant pressure to fill the pews and provide the money to keep the building and programs
going is draining to the traditional church. To some of us, churches have become like big monsters that eat up everything we can give them and then
constantly ask for more and more."

It should also be noted that the church is mandated to regularly assemble, and it needs a suitable facility for the congregation to meet. While it is desirable
to many to meet in free facilities such as private homes, the  Bible makes no such mandate in this regard. Scripture is silent as to if the early, New
Testament church met exclusively at locations that incurred no cost to the church. "Disciples may meet in free facilities; they may rent a place of assembly;
they may purchase a building in which to worship. Depending upon the circumstances, any of these options could be viable."
Structure and organization

Some assemblies have a conventional leadership structure; others have none. A commonly held belief in the modern-day house church "movement" is
that the Protestant Reformation did not go far enough to demonstrate a New Testament belief in the "priesthood of all believers" and that Jesus Christ
alone is the Head of the Church, and the believers the body. The absence of hierarchical leadership structures in many house churches, while often
viewed by the Protestant church at large as a sign of anarchy or rebelliousness to authority, is viewed by many in the house church movement to be the
most viable way to come under true spiritual authority of love, relationships, and the visible dominion of Jesus Christ as Head of his own bride
(i.e: the church). This does not mean that they reject all leadership, however.

Many house churches recognize elders and deacons who serve the members. Often, the elders function as a plurality where each elder holds the same
authority as the others. There is a deliberate attempt within many house churches to minimize the leadership of any one person to reduce the chances
of an authoritarian leadership structure developing within the church. Having a lone pastor is generally considered unscriptural by a percentage of house
church attendees and such meetings foster an openly plural responsibility of leadership. Some house churches also accept ministry from church
planters and itinerant workers whom they consider to be apostles.

House churches that follow a more traditional leadership structure include a senior pastor in similar fashion to larger, traditional churches. Groups
following this format can be traditional churches in the early stage of growth or churches that do not want to incorporate under the 501(c)(3) structure.

Meeting format
Many house church gatherings are free, informal, and frequently include a shared meal. Meeting formats can vary from week to week due to the
relaxed structure of the church service. The progression of the church service frequently follows a participatory style where there might be several
short teachings offered by multiple attendees. Participants hope that everyone present will feel invited to contribute to the gathering as they are led
of the Holy Spirit to do so.

The house church movement today also owes much of its networking and exchange of information to the use of the Internet; HC is generally used as an
abbreviation for "House Church" and IC is used to designate "Institutional Church", which is the generalized term for more traditional church structures,
including a church building and/or sermon-centered church services directed by a pastor or minister. More recently local networks of house churches
have begun to form, with gatherings of house churches in an area getting together periodically for celebrations.

Modern revival
The origins of the house church movement are varied. In North America and the UK particularly, it is often viewed as a development and logical extension
of the 'Brethren' or Plymouth Brethren movement both in doctrine and practice where many individuals and assemblies have adopted new approaches to
worship and governance, while others recognize a relationship to the Anabaptists, Free Christians, Quakers, Amish, Hutterites, Mennonites, Moravians,
Methodists, and the much earlier Waldenses and Priscillianists. Another perspective sees the house church movement as a re-emergence of the move
of the Holy Spirit during the Jesus Movement of the 1970s in the USA or the worldwide Charismatic Renewal of the late 1960s and 1970s. Others see it as
a return to a New Testament church restorationist paradigm and a restoration of God's eternal purpose and the natural expression of Christ on the earth,
urging Christians to return from hierarchy and rank to practices described and encouraged in Scripture.

Relationship to established churches, mission groups and society Historically, there have been tensions between house church movements (along with
other restoration and revival movements) and traditional churches. Therefore, many house churches do not have formal links to larger Christian
organizations as a matter of principle. (This does not apply to home groups which are connected with a denominational church, often referred to as cell

Recently, however, a number of established Christian denominations and mission organizations have officially supported efforts to develop house church
networks. These include the following: The Free Methodist Church in Canada, The Foursquare Gospel Church of Canada, The Evangelical Fellowship
of Canada, The Presbyterian Church in Canada, Partners in Harvest, The Southern Baptist Convention (USA), Dove Christian Fellowship International,
DAWN Ministries (Discipling a Whole Nation), The Progressive Christian Alliance, and Youth With A Mission (YWAM), Eternal Grace, and the recently
launched Underground Churches among others.

In a social sense, the movement towards house churches may be linked to other social movements as well, such as the "emerging church movement",
missional living, the parachurch movement, and perhaps even larger social phenomena such as panocracy and intentional living movements.

House Church Movement Abroad
Today, the spread of house churches is largely found in countries such as China, Vietnam, India, Cuba, Brazil and African nations, but they are also seen
in small, but growing, numbers in the Philippines, Europe, and North America. A modern day example of the house church movement is the group known
as "the local churches" which began in China with Watchman Nee and spread all over the world through Nee's co-worker, Witness Lee. The local churches
have grown to hundreds of thousands of attendees congregating together patterned after the New Testament example and have been commended by
several Christian leaders in the United States.
Home Church - Bible Studies
For more information on our Home Church set up to great you in our own apartments building in Laval / St Jerome vicinity.
For  Church Association Visit:
What name is given to the home of a Baptist or Presbyterian minister?
A manse  is a clergy house inhabited by, or formerly inhabited by, a minister, usually used in the context of Presbyterian, Methodist,
Baptist and other Christian traditions. Ultimately derived from the Latin mansus, "dwelling", from manere, "to remain", by the 16th century
the term meant both a dwelling and, in ecclesiastical contexts, the amount of land needed to support a single family. The intended result
is that "The Manse" refers to a working building rather than simply applying as a name
Usually, a Manse is a house furnish by a parish and manage by the Board of Elders, unfortunately, we are a Chaplaincy with no incomes and no parish,
so we are self-sufficient and Bi-Vocational Ministers, meaning we had a job to support us. In 2016 we visit a few houses and retained two, after inspection
we had to have a mortgage and a loan to fix the property before going in, according to the evaluator the loan could be the same amount as the mortgage.
A big no for us and we had plans especially for the one in Papineauville...

(Grammarly found 5 advanced issues above, sorry I'm French!  English wasn't my matter in school, I had enough issues with my own mother's tongue)

Rev Marie and I are in a apartment making in cosy and enjoyable at the same time. We have to think about visitors as well of teaching place and a house church.
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