I’ve been off the blogosphere for a bit, but if you’re on Twitter, you know that I’m far from absent from the internet. I’ll be fully back on the radar in a few days. And I mean, back. This semester handed me a whoopin’, and I plan to enjoy whatever Senior Spring is left.
This week is surely the most demanding of my college career in terms of projects and tests, but I have survived so far with decent amounts of sleep. I took my second test of the week today, the very last test of my Georgetown career! I shook hands with my professor in congratulatory celebration. I completed one of my audio projects on Sunday, which you can listen to on MySpace Music. Check it out if you’re curious and haven’t already seen it on facebook and Twitter.
All I have left is my radio doc on Strivers’ Section/St. Augustine’s and my thesis. I’m trying to keep up the momentum. Friday = salvation.
I will cease with the boring recap, but hopefully I’ll be blogging about something of interest next time. Emotions about unemployed graduation? Hopefully, I’ll be blogging out life as an intern. I’m crossing my fingers.
I just wrote what was supposed to be a review of a music performance at a church, but it ended up being a scathing indictment of Catholicism (read: Pope Benedict XVI). I’m feeling pretty satisfied for a Friday night.
Sorry to everyone for not blogging in two weeks. I had an onslaught of assignments and a new mutation of my four-week cold following my Spring Break in LA. Now I am down to the nitty gritty of graduating. My three major projects are 1.) my NPR-style radio piece; 2.) my new song; and 3.) my thesis for Political Economy.
While parts of each one can be pleasantly gratifying, all together they can be frustrating. I traveled to St. Augustine’s Church at 15th and V Streets twice in the past week to observe mass and record some live sound. I also walked around the surrounding historic district, Strivers’ Section (picture above). It’s been quite a long time since I’ve set foot in a Catholic Church, omitting cultural tourism of course. It was a surreal experience in that everything was so familiar there. I was sucked into a world where I felt comfortable, where I knew what happened next. If I was magically reactivating my Catholicism, I would go to St. Augustine’s each week. Their Gospel Choir and Chorale are fantastic, and I’ve never before felt so welcomed in a new place. That said, I couldn’t help but scribble all my frustrations about the Catholic Church in my notebook during the homily. My views about the Church haven’t changed, but my views of the people in the Church have. For now, I’m treating Catholicism like a plate of hors’dourves . I’ll take what I like and spit out the rest. Bad analogy?
In my last post, I wrote that my dream job exists. Well, it may exist, but it’s not easy to get. I knew that before, but the point is being hammered home each and every day. I go through waves of confidence and inspiration. Meet one person one day and soar on a high of hope. One week later, I’m back down on earth and sifting through the realities of post-graduation unemployment.
My house has been afflicted with the jobless blues, and it’s been pretty noticeable. Each week, we prop one another up in our down times. The next week, it’s someone else that needs some cheering up. I may be biased here, but we are some kick ass ladies. We are pre-med English majors, Nursing majors that have delivered babies, and Culture & Politics majors that know the location and independence date of countries I have never even heard of. And of course, I am a Political Economy and Music major. We are amazing.
Easter Break is just around the corner. Thank you, Catholic education. I’ll be heading up to Boston for some family time. For all those are unfortunate enough to work on Holy Thursday and Good Friday, remember: the Pope hates condoms. I don’t get it either…


- This event has passed.
Victoria Soul Gospel Choir w/ David Vest at First Metropolitan United Church
May 10, 2019 @ 19:00 - 21:30| $25
The Victoria Soul Gospel Choir perform with David Vest for the ‘Mom’s The Word Benefit Concert’ live at First Metropolitan United Church Friday May 10, 2019
Tickets $25 – available at Munro’s Books, Ivy’s Bookshop and victoriasoulgospel.ca3
Victoria Soul Gospel Choir: http://www.victoriasoulgospel.ca
David Vest: http://www.davidvest.ca


The Sunday School Ministry
Children can enjoy learning about God through creative crafts and discussions. All catered to their level of understanding to insure they know the glories of God!
Activities are lead by their teachers as they can relate to real life situations teens may face in their lives. Discussions are lead by the teens on a given scripture to give them a deeper understanding of God's word!
Adults 18+ will learn through open discussions lead by their teachers as they work to understand the Bible from beginning to end. Together they aim to answer all questions that arise so all my leave with a better knowledge on God's word!
Sunday School Lessons
Sunday School books are available for pick up at the church. If you are not able to pick up a copy before class on Sunday, please contact the church to arrange a time to pick up your book.
Pictured left to right: Mrs.Perry, Mr. McLean, Mrs. Hicks, Ms. Leak, Mr. Bartee, Mr. Morris.


At a recent Prayer Breakfast, the theme was “Finding Meaning and Purpose in Life”. It featured two incredibly powerful people’s stories. First was Tim Borland – in 2007 he ran 63 Marathons in 63 days. Why you ask? Tim’s life mission is to advocate for children in need by using his gift in endurance running. Click on the link below and watch this video – this is Tim’s meaning. This is his purpose:
Tim’s four keys to finding meaning and purpose in life:
- Focus on the needs of others before ourselves.
- Develop an accurate view and understanding of fear. He said fear of failure is a dream crusher.
- Be willing to risk it all.
- Pray for a God inspired vision.
Second was Joe Ehrmann. He played football for the Colts for 13 year and was named Colts’ Man of the Year. In the same year Ehrmann played in the Pro Bowl he watched his brother Billy loose his fight with cancer. This experience caused Ehrmann to rethink and reorder his priorities in life. Ehrmann spearheaded the construction of a Ronald McDonald House in Baltimore in memory of Billy. In the off-season, Ehrmann attended classes at Dallas Theological Seminary and, following his football career, he graduated from Westminster Theological Seminary in Philadelphia, specializing in urban ministry. He was ordained in 1985. Parade Magazine name Joe the “Most Important Coach in America” due to his tireless efforts to change the culture of sports. Joe and his wife Paula co-founded Building Men and Women for Others to help every man, woman and child reach his or her potential. He was also the recipient of the National Fatherhood Initiative’s Man of the Year Award.
This is his meaning. This is his purpose:
As a Pastor for more than 25 years of his life he has been with many people as their life on earth ends. He said – all people care about at the end of their life is who did I love and who loved me, and did I make a difference. Nothing else matters – not money, not fame, not power – nothing else.
Two ordinary men doing extraordinary things. So, what is your meaning and purpose in life? If you don’t know – find it!
Make it A Great Week!
FREE List of 3 Plus Bedroom Paulding County Homes under $150,000 with prices, addresses, and descriptions


Christian prayer is response to God the Father, through Jesus Christ, in the power of the Holy Spirit (BCP p 856).
Our Parish Prayer List (click here) is a weekly prayer list of current and ongoing prayer requests. You are invited and encouraged to offer up these prayers as often as possible. Prayers can be requested via the Sunday fellowship pads, by contacting any staff member, or by calling the church office at 512 327 1474.
The Prayer Chain is an e-mail community of folks who commit to pray for our current and on-going prayer concerns. Members receive current prayer concerns; usually a list with 20-30 prayer requests is distributed early in the week; one or two additional e-mails with a few requests follow as needs arise. Please contact The Rev. Brin Bon to sign up for the Prayer Chain or to request prayers.
Weekly Morning Prayer is offered each Tuesday morning at 9am in the Worship space. Please come as you are able, everyone is welcome
Centering Prayer is a method of silent prayer that prepares us to receive the gift of contemplative prayer in which we experience God’s presence within us, closer than breathing, closer than thinking, closer than consciousness itself. This method of prayer is both a relationship with God and a discipline to foster that relationship. Meets Tuesday evenings, 6:30-7:30pm, in the Chapel. Please contact Phyllis Blees to learn more.
Daughters of the King is an Order for women who are communicants of the Episcopal Church who undertake a Rule of Life, incorporating the Rule of Prayer and the Rule of Service. Daughters pledge to a life-long program of prayer, service and evangelism, dedicated to the spread of Christ’s Kingdom and the strengthening of the spiritual life of their parishes. Find out more here or contact Kim McDonald for information about this group
.Healing Prayer and Laying on of Hands at 9 and 11 am Sunday Worship
“thoughts from the rector” July 5, 2015:
Both the gospel reading last week and this week emphasize that in the presence of Jesus believers get well. The reading this week further emphasizes that followers of Jesus are to be about this healing ministry also.
So, why do many churches today not emphasize healing more? I fear that we have become too “sophisticated” and “enlightened” for such “primitive” beliefs. And pastorally we do not want to get peoples’ hopes up and then dash them if healing in the way they want to be healed does not happen. In this week’s epistle, St. Paul himself appeals to God three times to be healed of a “thorn in the flesh,” and Paul receives a clear “No” from God. Paul, whom God used to heal others, does not get his own healing, and he has to come to terms with that. I’m experiencing a “No” or at least a “Not yet” in my own life right now.
Even if the answer is sometimes/frequently “No,” the clear witness of scripture is that God intends wholeness and health for God’s people. “You do not have because you do not ask.” So let us ask! As a seminary professor of mine put it, “Storm the gates of heaven with prayer.” I also like the way former Archbishop of Canterbury William Temple put it, “All I know is that good things happen when I pray that do not happen when I do not pray.”
So, use the Prayer Partners that are available at the prayer desk behind the pulpit during the administration of the bread and wine. Tell the Partner in as general or as specific a way as you want what you desire prayer for (e.g. illness, family situations, employment). They will keep it confidential. God will hear and act.
Prayerfully consider whether God is calling you to serve as a Prayer Partner. We could use several more in the rotation at both 9:00 and 11:00. Training is provided. God needs more disciples who are “Ready, Willing, and Unable.” Please let me or Brin know if you are willing to serve.
–The Rev. Robby Vickery


“Even God and man can coexist in a unified personality, as is so exquisitely demonstrated in the present
status of Christ Michael—Son of Man and Son of God.” (0:5.3)
“‘Take heed that no one deceives you. For many will come in My name, saying, “I am the Christ,”
and will deceive many.’” (Jesus Christ, Matthew 24:4-5)
The Deity of Christ
As discussed in the previous section, The UB presents Jesus not as God the Son, the Second Person of the Triune Godhead as depicted in the Bible, but as a spiritual offspring of the Eternal Son (the second of the three Gods that make up the tritheistic Paradise Trinity) and the Universal Father (the first of the
three Gods of Paradise). Jesus of Nazareth is portrayed in The UB as the mortal incarnation of one of these created beings called “Creator Sons” (Paper 21) or “Michael Sons” (20:5.2). The Creator Sons are the “creators” of a local cosmic realm called a “local universe,” which comprises up to 10,000,000
inhabited planets. Upon completing seven “bestowal” missions by incarnating as a mortal indigenous to each of seven different inhabited worlds within their own “local universe,” the Creator Sons become rulers therein, of which no less than 100,000 comprise the Milky Way Galaxy and each of six other
inhabited galaxies or “superuniverses” as they are called. The Creator Sons are eventually paired with a Daughter Spirit (a.k.a., the “Holy Spirit”), another category of created spirit creature that is spawned by the Infinite Spirit (the third God of Paradise). Each celestial pair serves as co-rulers of their respective
“local universe,” the Creator Son serving as head of the celestial monarchy. Our “local universe,” called Nebadon, is ruled by Jesus of Nazareth who, upon completion of his seventh bestowal mission on planet Urantia (ca. 7 B.C. – 30 A.D.), earned his place among the pantheon of Gods within the inhabited
superuniverse known as Orvonton (i.e., the Milky Way Galaxy). He now reigns on Salvington, planetary headquarters of Nebadon and one of a special category of planets known as “architectural worlds,” and is counted among the other 700,000 Creator Sons that rule as Gods of their respective local
Although this fantastic notion of many Christs who rule different parts of the galaxy sounds appealing to fans of science fiction, the Bible contradicts this idea by stating that all things were created through Jesus (John 1:1-5) and that all things consist through Him (Colossians 1:17). Jesus is referred to as
“God” in some portions of The UB (in the context that he is a member of the polytheistic pantheon), but ultimately Jesus of The UB was created at a point in time. He is not absolute deity, and he certainly is not the Eternal Son (also called the Original Son), the second God of Paradise, who is above Jesus in the
“When the fullness of absolute spiritual ideation in the Eternal Son encounters the fullness of absolute personality concept in the Universal Father, when such a creative union is finally and fully attained, when such absolute identity of spirit and such infinite oneness of personality concept occur, then, right then and there, without the loss of anything of personality or prerogative by either of the infinite Deities, there flashes into full-fledged being a new and
original Creator Son, the only-begotten Son of the perfect ideal and the powerful idea whose union produces this new creator personality of power and perfection.” (21:1.1)
“Our Creator Son [Jesus] is not the Eternal Son . . . . Michael of Nebadon is not a member of the Paradise Trinity. . . . Because of the name associated with his seventh and final bestowal on Urantia, he is sometimes spoken of as Christ Michael.” (33:1.2,1)
“Had the New Testament writer referred to the Eternal Son, he would have uttered the truth when he wrote: ‘In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by him, and without him was not anything made that was made’
[John 1:1,3]. . . . On your world, . . . this Original [Eternal] Son has been confused with a coordinate Creator Son, Michael of Nebadon, who bestowed himself upon the mortal races of Urantia.” (6:1.3,5)
The last passage cited above denies that Jesus is the Word of God referred to in John 1:1 and instead applies that title to a different God of higher standing (i.e., The Eternal Son of Paradise; cf. 6:2.2). And yet, other passages affirm that Jesus of Nebadon is indeed the “Word of God” (cf. 10:3.3; 20:5.1;
128:1.2; 128:1.10; 153:3.2). This confusion notwithstanding, The UB’s portrayal of “Jesus” (a.k.a. “Michael of Nebadon”) is heretical in that it denies His true absolute deity, making Jesus a created being who came into existence at a point in time. While The UB denies that Jesus existed eternally, the Bible clearly teaches that Jesus is truly eternal (cf. Micah 5:2; John 1:1; 8:58; 17:5,24; Colossians 1:16-17; Hebrews 7:3; Revelation 22:13).
In this way, The UB mimics non-Christian cults, such as Jehovah’s Witnesses and Mormons, that occasionally call Jesus “God,” but when it comes down to asking what they mean by this term, they will not credit Jesus Christ with absolute and true deity. Throughout the entire content of inspired
Scripture the fact of Christ’s identity is clearly taught. He is revealed as Jehovah God in human form (Isaiah 7:14; 9:6; Micah 5:2; John 1:1; 8:58; 17:5; cf. Exodus 3:14; Hebrews 1:3; Philippians 2:11; Colossians 2:9; Revelation 1:8,17,18). But The UB openly attempts to deny the validity of this position: “. . . as did his fellow apostles, Paul confused Jesus, the Creator Son of the local universe,
with the Second Person of Deity, the Eternal Son of Paradise.” (104:1.11)
The UB denies the uniqueness of Jesus Christ by making Him only one among 700,000 other ”Sons of God.” But in a strange contextual twist of John 3:16, The UB attempts to refurbish the “uniqueness” of the Creator Sons by stating that “each Creator Son is different from every other; each is unique in nature
as well as in personality; each is the ‘only-begotten Son’ of the perfect deity ideal of his origin” (21:0.1).
The apparent intent here is to align John 3:16 in harmony with the concept of many “only-begotten” sons. However, it is plainly obvious that The UB uses this term “only-begotten Son” interchangeably as needed to suit different purposes; for it is the Eternal Son who is referred to as the “original and only begotten Son of God” (6:1.1; cf. 10:1.4). So sometimes “only-begotten” means “one-and-only,” and sometimes it means “many that are unique,” depending on the subject. The Bible, however, makes it clear that it means “one-and-only” when referring to Jesus. The Greek word for “only begotten” is
monogenes, which means “only-born, i.e., sole.”1
The Humanity of Christ
The UB claims at first that Jesus was both human and divine, just as the Bible states. However, from a biblical point of view, to be divine can only mean to be God. The Jesus of The UB, on the other hand, was only divine in that his humanity was coupled with the Creator Son known as Michael of Nebadon, a
spirit creature, which imparted deity to Jesus by virtue of The UB’s polytheistic precept. A passage near the end of The UB attempts to blur this distinction by reversing a historic landmark decision: “Christianity owes much, very much, to the Greeks. It was a Greek, from Egypt, who so bravely stood up at Nicaea and so fearlessly challenged this assembly that it dared not so obscure the
concept of the nature of Jesus that the real truth of his bestowal might have been in danger of being lost to the world. This Greek’s name was Athanasius, and but for the eloquence and the logic of this believer, the persuasions of Arius would have triumphed.” (195:0.18)
Despite the validity of this historic footnote, The UB does not oppose, but in fact supports Arius’s position, which is historically referred to as “Arianism.” Arius’s position was that, instead of Jesus having existed eternally as was being taught by bishop Alexander of Alexandria and others during the early fourth century, Christ must be numbered among the created beings—highly exalted, to be sure, but a creation, nonetheless. The debate became heated over the years that followed, until it came to the attention of Emperor Constantine, who called for the Nicene Council in 325 to resolve the issue once and for all. The group headed by Arius represented the viewpoint that Christ was of a different
substance (Greek: heteroousios) than the Father, that is, that He is a creature. The orthodox group, led by Alexander and to which Athanasius belonged, represented the view that Christ was of the same substance (homoousios) as the Father, that is, that He has eternally shared in the one essence that is God
and in full deity. Alexander’s position won out, and Arius had been declared a heretic. Historic Christianity does indeed owe much to Athanasius for holding steadfast to the truth, as it is revealed in Scripture (see Micah 5:2; John 1:1; 8:58; 17:5,24; Colossians 1:17; Hebrews 7:3; 13:8; Revelation 22:13). However, The UB holds the opposing view.
The Incarnation of Christ
The “Incarnation” of Jesus is described in The UB as follows: “Joshua ben Joseph [Jesus son of Joseph], the Jewish baby, was conceived and was born into the world just as all other babies before and since except that this particular baby was the incarnation of Michael of Nebadon, a divine Son of Paradise and
the creator of all this local universe of things and beings” (119:7.5; emphasis original). The same passage continues to say that this “mystery of the incarnation of Deity within the human form of Jesus” that is “otherwise of natural origin on the world” will forever remain “unsolved” because it is a divine “secret” known only by those who have experienced it (ibid.). The “Incarnation” of Jesus is further described in The UB as the “appearance in and on your world, by apparently natural processes . . .”
(120:4.5). Joseph is called “the human father of Jesus” (122:1.1). In other words, The UB holds that Jesus was conceived through normal human sexual reproduction, Joseph being the biological father of Jesus. This contention is a blatant contradiction of the biblical record (Matthew 1:18-25), which states
that Jesus was conceived supernaturally by the Holy Spirit.
Not only is the Incarnation of Jesus of Nebadon on planet Urantia not congruent with the biblical record, but it seems Jesus of The UB had prior incarnations. Jesus, or “Christ Michael” as he is referred to in The UB, is said to have incarnated no less than six separate times prior to his seventh and final
incarnation on Earth. Each of these prior incarnations or “bestowal missions” were as different life forms on several different planets, each of which were in descending levels of existence. The purpose of these incarnations was to give the Creator Son of our local universe a sense of sympathetic understanding toward the struggling evolutionary creatures of his domain. This experience prepares the Creator Son so that he may be wise and compassionate as sovereign ruler. A Creator Son does not earn his position of Local Universe Sovereign until all seven bestowals are successfully completed:
“Michael of Nebadon had bestowed himself six times after the similitude of six differing orders of his diverse creation of intelligent beings. Then he prepared to descend upon Urantia in the likeness of mortal flesh, the lowest order of his intelligent will creatures, and, as such a human of the material realm, to execute the final act in the drama of the acquirement of universe
sovereignty in accordance with the mandates of the divine Paradise Rulers of the universe of universes.” (120:0.2)
The belief in intelligent life on other planets is a basic tenet of The UB. Although the Bible is silent regarding the habitation of other planets, the Bible does portray Christ as being solely God before taking on flesh (John 1:1,14). The theory of previous incarnations for Jesus is therefore incongruent with the
The Virgin Birth of Christ
Because Jesus was conceived through natural relations between Joseph and Mary as The UB contends, he was not born miraculously of a virgin (see citation of 119:7.5, above). Consequently, angelic appearances were the only supernatural events connected to the conception and birth of Jesus:
“At first Joseph had doubts about the Gabriel visitation. . . . How could the offspring of human beings be a child of divine destiny?” (122:3.2)
“Gabriel’s announcement to Mary was made the day following the conception of Jesus and was the only event of supernatural occurrence connected with her entire experience of carrying and bearing the child of promise.” (122:3.4; emphasis added) But behold, for certain superminds of the heavenly realm apparently cannot corroborate each other’s story. According to a prior testimony, it was an altogether different celestial visitation that was the
“only” supernatural event associated with the birth of Christ:
“Certain wise men of earth knew of Michael’s impending arrival. Through the contacts of one world with another, these wise men of spiritual insight learned of the forthcoming bestowal of Michael on Urantia. And the seraphim did, through the midway creatures, make announcement to a group of Chaldean priests whose leader was Ardnon. These men of God visited the newborn
child [in the manger].2 The only supernatural event associated with the birth of Jesus was this announcement to Ardnon and his associates by the seraphim . . . .” (119:7.6; emphasis added)
The Star of Bethlehem is also refuted with similar aplomb, ascribing the event to what would have surely been a rather lackluster conjunction of Jupiter and Saturn that was later aggrandized through folklore (122:8.7).
But let us get back to the issue of Jesus’ Virgin Birth. The Gospel accounts clearly denote that Jesus was born of a virgin. Matthew declares that Joseph did not have sexual relations with Mary until after she gave birth to Jesus (Matthew 1:25). Luke also states that Mary was a virgin when she conceived
(Luke 1:27, 34). Matthew’s account ascribes this miraculous event as fulfillment of Old Testament prophecy (Matthew 1:22-23), citing Isaiah 7:14: “Therefore the Lord Himself will give you a sign:
Behold, the virgin shall conceive and bear a Son . . . .” The UB authors, on the other hand, provide us with a literary critique of this passage: “Even the passage, ‘a maiden shall bear a son,’ was made to read,
‘a virgin shall bear a son’” (122:4.4). But once again, celestial exegesis has proven sloppy. The prophecy of Isaiah 7:14 is said to have been corrupted and applied to Jesus sometime after His birth. The UB authors are indeed on to something, in that the Hebrew word for “virgin” in this verse is alma,
which could refer to a young woman who has not yet given birth, or a maiden. But when the Jews translated the Old Testament into Greek about 250 B.C. (the Septuagint), they used the word parthenos to translate alma in Isaiah 7:14. The word parthenos means a true virgin. This undertaking is the only
known candidate event referred to by the UB authors that could have resulted in “changing” the word’s meaning. Did the Jews take undue license when translating this vital word? It makes no sense that the ordinary pregnancy of a maiden (which is the status of all women prior to their first child) could qualify
as a sign from God! Furthermore, the translation from Hebrew to Greek in 250 B.C. hardly qualifies for “tampering” with the passage sometime after the birth of Jesus. The only way the UB authors’ story makes sense is if the “tampering” took place after Jesus’ birth, not before. Jesus and the Old Testament
The UB contends that Jesus did not fulfill the Old Testament messianic prophecies, as the New Testament claims. Nor did Jesus believe he was the Messiah for that matter, according to The UB. The New Testament supposedly misapplied the messianic prophecies to Jesus to make him appear to be the
Messiah. One such messianic prophecy, Isaiah’s prophecy of a virgin who would bear a son, has been dealt with above. We will now deal with other aspects of the messianic role. First, we take a look at the
“ . . . he [Jesus] was sometimes tempted to look with favor on the possibility of his becoming the Messiah of Jewish expectation, but he never yielded to such a temptation.” (126:0.3)
“He knew he was not to become the expected Jewish Messiah . . . .” (127:1.7)
“He had thoroughly considered the idea of the Jewish Messiah and was firmly convinced that he was not to be that Messiah. . . . He knew he would never sit on the throne of David at Jerusalem.
Neither did he believe that his mission was that of a spiritual deliverer or moral teacher solely to the Jewish people. In no sense, therefore, could his life mission be the fulfillment of the intense longings and supposed messianic prophecies of the Hebrew scriptures; at least, not as the Jews understood these predictions of the prophets. Likewise he was certain he was never to appear as the Son of Man depicted by the Prophet Daniel.” (126:3.6)
The UB authors have no choice but to claim that the apostles were deluded about Jesus as Messiah because this teaching runs throughout the New Testament. The very prophecies that The UB says Jesus allegedly did not believe in are applied to Jesus in the New Testament. In direct contradistinction to the
above claim is that Jesus would indeed sit on the “throne of his father David” that was spoken by the angel Gabriel to Mary (Luke 1:32). In the UB version of this passage (122:3), Gabriel’s mention of the throne of David is curiously missing. Also, Peter’s announcement that Jesus is the Messiah, and
specifically that Jesus was descended from David and would sit on David’s throne, was made on the Day of Pentecost when Peter was filled with the Holy Spirit (Acts 2:29-31).
In the UB account of Pentecost, Peter does indeed “preach the new message of a risen Messiah” (194:1.1), but Peter’s efforts and those of the other apostles are viewed as erroneous (194:0-3). In fact, Peter is looked upon as a confused zealot: “Peter persisted in making the mistake of trying to convince the Jews that Jesus was, after all, really and truly the Jewish Messiah. Right up to the day of his death, Simon Peter continued to suffer confusion in his mind . . . .” (139:2.13)
But if we are to accept this notion, we must dismiss the testimony given by three of the four Gospel accounts which indicate that not only did Peter confess that Jesus was the Messiah, but that Jesus accepted his confession as true:
“Simon Peter answered and said, ‘You are the Christ, the Son of the living God.’ Jesus answered and said to him, ‘Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.’” (Matthew 16:16; cf. Mark 8:29; Luke 9:20)
In The UB’s rendition of these passages, the word “Christ” is replaced with “Deliverer” (157:3.5), in spite of the fact that the celestial identity of Jesus of The UB is that of “Christ Michael.” It appears, then, that the title “Christ” is bandied about throughout The UB only as convenience warrants and as
obfuscation dictates. His celestial name may be Christ Michael, but he surely is not the Christ! Such ambiguity is hardly worth taking seriously.
In regards to the notion that “Jesus” viewed the messianic prophecies as pertaining to “a spiritual deliverer or moral teacher solely to the Jewish people” (126:3.6), the “Jesus” of The UB apparently does not know his scriptures well enough. A quick look at the passage pertaining to the “Son of Man” in
Daniel will demonstrate that it does not speak of an exclusively Jewish rulership: “I was watching in the night visions, and behold, One like the Son of Man, coming with the clouds of heaven! He came to the Ancient of Days, and they brought Him near before Him. Then to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass
away, and His kingdom the one which shall not be destroyed.” (Daniel 7:13-14, emphasis added; see also Hosea 2:23; Zechariah 9:10; 14:16)
This messianic passage clearly indicates that the kingdom did not apply “solely to the Jewish people” but would affect all nations, all peoples, and all languages. It is apparent, then, that the Jesus of The UB is wallowing in ignorance on matters pertaining to the very messianic prophecies he is supposedly denying! Either that, or the UB authors are attempting to set up a faulty straw man argument. And this “ignorance,” whether it be feigned or not, does not apply only to Jesus of The UB, but is demonstrated by the UB authors themselves as they attempt to drive their point home. In their final commentary regarding the angelic visits to John the Baptist’s mother Elizabeth (122:2; cf. Luke 1:5-25, 39-45), Mary, and Joseph (122:3,4; cf. Matthew 1:18-25, Luke 1:26-38), we read this declaration:
“In all these visitations nothing was said about the house of David. Nothing was ever intimated about Jesus’ becoming a ‘deliverer of the Jews,’ not even that he was to be the long-expected Messiah. Jesus was not such a Messiah as the Jews had anticipated, but he was the world’s deliverer. His mission was to all races and peoples, not to any one group.” (122:4.2; emphasis original)
This statement makes sense only when one reads the pertinent passages in The UB (122:2-4) without consulting the appropriate Gospel passages. In order to sell this pitch, the UB authors had to strike all references to the house of David and Jesus’ messiahship from the appurtenant Gospel passages.
Consequently, The UB’s rendition of the Gospel accounts read altogether differently. The angel who appeared to Joseph announced: “‘And she [Mary] will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins’” (Matthew 1:21; emphasis added). And when the
angel Gabriel visited Mary, he said: “‘And behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus. He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of
His kingdom there will be no end.’” (Luke 1:31-33; emphasis added)
Clearly these passages, spoken by the visiting angels, indicate that Jesus was of the house of David, that He would be the deliverer of the Jews, and that His messianic kingdom would last forever. And by implication through the fulfillment of several messianic prophecies (i.e., the Virgin Birth [Isaiah 7:14],
the Son of God [Psalm 2:7], the Davidic throne [Jeremiah 23:5], the house of Jacob [Numbers 24:17], and the messianic kingdom [Isaiah 9:7]), Gabriel was announcing that Jesus was indeed the anticipated Messiah. And this is precisely why these passages are stricken or reworked in the UB versions thereof.
But we must at least give credit to the celestial authors for their persistent (if not ambivalent) play on semantics. Let us perchance read on:
“Most of the so-called Messianic prophecies of the Old Testament were made to apply to Jesus long after his life had been lived on earth. . . . [M]any figurative passages found throughout the Hebrew scriptures were subsequently misapplied to the life mission of Jesus. Many Old Testament sayings were so distorted as to appear to fit some episode of the Master’s earth life.
Jesus himself onetime publicly denied any connection with the royal house of David. . . . The early followers of Jesus all too often succumbed to the temptation to make all the olden prophetic utterances appear to find fulfillment in the life of their Lord and Master.” (122:4.4)
This claim that Jesus was not the Messiah fails to observe that the Hebrew word “Messiah” is interchangeable with the Greek word “Christ,” both of which mean the “Anointed One.” The New Testament records that the apostle Andrew told his brother Simon Peter, “‘We have found the Messiah’ (that is, the Christ)” (John 1:41). We may safely say that every biblical statement that Jesus is the Christ is also an affirmation that Jesus is the Messiah. For example, “These are written that you may believe that Jesus is the Christ” (John 20:31). Even the UB authors themselves are aware of this interchange of
meaning between “Christ,” “Messiah,” and “anointed one,” as several passages reveal: “Suffice it to say that it [the Christian religion] is built around the person of Jesus of Nazareth . . ., known to Urantia as the Christ, the anointed one ” (98:7.2). “It [Christianity] has glorified Jesus as the Christ, the Messianic
anointed one from God . . .” (98:7.11). “. . . some believed him [Jesus] to be the Messiah; others said he could not be the Christ . . .” (162:6.4).
But the most damaging testimony against The UB’s contention that Jesus was not the Messiah comes from the Messiah Himself. Jesus plainly made the case that it was He who the Scriptures pointed to as the fulfillment of the messianic prophecies, saying, “‘These are the Scriptures that testify about me’” (John 5:39; NIV). He also told His disciples: “‘All things must be fulfilled which were written in the Law of Moses and the Prophets, and the Psalms concerning Me’” (Luke 24:44).
How is it possible, then, that all the apostles got the wrong message as The UB seems to imply? We see from the above passages that the blame is placed at the foot of the apostles for their overzealousness.
But in another portion of The UB, the authors place the burden of misgiving squarely on the shoulders of Jesus himself. As if it were not enough to put thoughts into Jesus’ head that he was not the Messiah, the UB authors also stoop to portraying Jesus as though he had covertly perpetrated a false pretense
regarding his identity: “His followers were disposed to regard him as the expected Messiah. Knowing that he could never fulfill their Messianic expectations, he endeavored to effect such a modification of their
concept of the Messiah as would enable him partially to meet their expectations. But he now recognized that such a plan could hardly be carried through successfully. He therefore elected boldly to disclose the third plan—openly to announce his divinity, acknowledge the truthfulness of Peter’s confession, and directly proclaim to the twelve that he was a Son of God. . . . He had decided to refrain from further efforts to convince them that he was not the Messiah. He now proposed boldly to reveal to them what he is, and then to ignore their determination to persist in regarding him as the Messiah.” (157:5.2,3; emphasis original) In other words, Jesus of The UB “goes along” with his followers’ misconception for the sake of promoting his “real” reason for being! This seed of deception grows as his mission progresses ever
onward toward his crucifixion. Just prior to his triumphal entry into Jerusalem, the celestial prognosticators provide us with this commentary:
“Heretofore he had always endeavored to suppress all public acclaim of him as the Messiah, but it was different now; he was nearing the end of his career in the flesh, his death had been decreed by the Sanhedrin, and no harm could come from allowing his disciples to give free expression to their feelings, just as might occur if he elected to make a formal and public entry into the city.”
Later in the telling of the entry into Jerusalem, Jesus of The UB takes advantage of a messianic prophecy, despite his earlier determination not to claim the title:
“Having decided upon making a public entrance into Jerusalem, the Master was confronted with the necessity of choosing a proper method of executing such a resolve. Jesus thought over all of the many more or less contradictory so-called Messianic prophecies, but there seemed to be only one which was at all appropriate for him to follow. . . . This Scripture was found in Zechariah,
and it said: ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, your king comes to you. He is just and he brings salvation. He comes as the lowly one, riding upon an ass, upon a colt, the foal of an ass.’” (172:3.4, citing Zechariah 9:9-10)
Paper 172 goes on to describe how Jesus made his triumphal entry into Jerusalem, much the same way as the event is portrayed in the Gospel accounts (Matthew 21:1-11; Mark 11:1-10; Luke 19:28-40; John 12:12-19). But just as the authors are busily attempting to strip this pivotal event of its messianic
underpinnings, they have also stumbled into a rather embarrassing case of irony. This very event, the triumphal entry into Jerusalem, is one of those that Matthew cites as having taken place “that it might be fulfilled which was spoken by the prophet” (Matthew 21:4), which are the very passages that the UB authors derided as having been falsely attributed to Jesus! We read from an earlier passage regarding the Gospel of Matthew:
“The author of this record constantly seeks to show in Jesus’ life that much which he did was that ‘it might be fulfilled which was spoken by the prophet.’ Matthew’s Gospel portrays Jesus as a son of David, picturing him as showing great respect for the law and the prophets.” (121:8.4)
If Matthew was supposedly being “overzealous” in his writing style and was incorrect in his equating Jesus with Messiah as Paper 121 claims, how is it that the Jesus of The UB would take the liberty in Paper 172 of committing a public act that he full well knew would be viewed by many as the fulfillment
of a messianic prophecy? It seems a bit unfair to blame Matthew for the “misgiving” if Jesus of The UB was in fact the propagator of such a deception. Furthermore, the UB rendition of this event portrays Jesus of The UB as a charlatan, a character flaw we would not expect to see from one claiming deity.
Because The UB stipulates elsewhere that Jesus was not a descendant of David (see below), the implication is clear that the author of Matthew was zealously attempting to portray Jesus as the Messiah, which The UB flatly denies. The UB authors would not be the first to take this tact. Enlightenment-era
critics like Thomas Paine argued that the New Testament writers misused Old Testament prophecy and applied it to Jesus illicitly. Skeptics continue to use Paine’s arguments to this day. As an example, critics charge that Matthew misuses Hosea 11:1 (“When Israel was a child, then I loved him, and called
my son out of Egypt”) by claiming this passage was fulfilled by Jesus when his family returned from Egypt (Matthew 2:15). But research into ancient Jewish methods of exegesis shows that the New Testament writers did not use the Old Testament any differently than their contemporaries.3 Matthew’s
exegesis of Hosea is an example of what is referred to as midrash, a Jewish technique of interpretation in which phrases in the Old Testament were isolated from their context and applied to a new situation.
Jesus was understood as fulfilling Hosea 11:1 because He re-enacted the theme of a return from Egypt. In light of all these nuances, The UB falls under the judgment of 1John 2:22:
“Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son.”
Son of David
In step with the denial of Jesus’ fulfillment of the Messianic prophecies, The UB claims that Jesus was not literally a descendant of David, nor was he the “son of David,” as stated in the Bible. Several UB passages allude to this denial:
“David and Solomon were not in the direct line of Joseph’s ancestry, neither did Joseph’s lineage go directly back to Adam.” (122:1.1)
“Joseph was not of the line of King David.” (122:4.3)
“Jesus himself onetime publicly denied any connection with the royal house of David. . . . [T]he many genealogies of both Joseph and Mary . . . were constructed subsequent to Michael’s [Jesus’] career on earth. . . . [O]n the whole they are not genuine and may not be depended upon
as factual.” (122:4.4)
“Was he or was he not of the house of David? His mother averred he was; his father had ruled that he was not. He decided he was not.” (126:3.10)
The Old Testament predictions that Jesus would be literally descended from David (2Samuel 7:12-16; Isaiah 11:1; Jeremiah 23:5), was fulfilled as stated in the genealogies of Christ (Matthew 1:1,6; Luke 3:31). The genealogy of Jesus is affirmed in the New Testament in other ways as well (Matthew 9:27;
15:22; 21:9; Mark 10:47; Luke 1:32,69; Acts 13:22-23; Romans 1:3; 15:12; 2Timothy 2:8; Revelation 55; 22:16).
The UB’s attempt to dismiss Matthew’s genealogy is disingenuous, since the Jews were known to carefully maintain their genealogies. The UB says that Joseph’s paternal ancestor from six generations previous was adopted as an orphan by a man called Zadoc. However, there is no biblical support for
such an occurrence. But even if this adoption was truly part of Jesus’ ancestry, it would do no harm to the prophecy having been fulfilled. The UB states that Zadoc was “a direct descendant of David” (122:4.3), which supposedly explains why Joseph and Mary went to Bethlehem to be registered for the Roman census, thereby being accounted as hailing from the “house of David.” It is common knowledge that the account of Jesus’ lineage given in Matthew begins with Joseph, his adopted father. Although Joseph is not Jesus’ biological father according to the Gospel accounts, Joseph’s ancestry established a
legally binding Davidic lineage for Jesus according to Jewish law. That some other ancestor of Joseph’s was adopted into the Davidic family tree would likewise establish the same ancestral lineage.
The UB even goes so far as to claim that “Jesus himself onetime publicly denied any connection with the royal house of David” (122:4.4). For this alibi to stick requires corroboration by Jesus, which The UB amazingly provides:
“Jesus said: ‘My little children, how long shall I bear with you! Have I not made it plain to you that my kingdom is not of this world? I have told you many times that I have not come to sit on David’s throne . . . .” (138:7.1)
And no doubt, this “corroboration” will settle the matter for some. Of course, no Gospel parallel exists for this UB passage, which means that either this passage is an invention, or all the previously discussed Gospel passages providing corroborative claims of Jesus’ Davidic lineage were made up by the Gospel authors. It is plain to see which position is more likely to be true.
The Resurrection of Christ
The UB portrays a Jesus that did not rise physically from the tomb. Instead, he was “raised” in what is referred to as a “morontia” body, being composed neither of a physical body nor a spiritual entity, but supposedly somewhere between physical and spiritual: “Let us forever clarify the concept of the resurrection of Jesus by making the following statements:
“1. His material or physical body was not a part of the resurrected personality. When Jesus came forth from the tomb, his body of flesh remained undisturbed in the sepulchre. He emerged from the burial tomb without moving the stones before the entrance and without disturbing the seals of Pilate.
“2. He did not emerge from the tomb as a spirit nor . . . in the likeness of mortal flesh . . . .
“3. He did come forth from this tomb of Joseph in the very likeness of the morontia personalities . . . .” (189:1.6-9)
“After the resurrected Jesus emerged from his burial tomb, the body of flesh in which he had lived and wrought on earth for almost thirty-six years was still lying there in the sepulchre niche, undisturbed and wrapped in the linen sheet, just as it had been laid to rest by Joseph and his associates on Friday afternoon.” (189:1.2)
“The Christian belief in the resurrection of Jesus has been based on the fact of the ‘empty tomb.’ It was indeed a fact that the tomb was empty, but this is not the truth of the resurrection. The tomb was truly empty when the first believers arrived, and this fact, associated with that of the undoubted resurrection of the Master, led to the formulation of a belief which was not true: the teaching that the material and mortal body of Jesus was raised from the grave.” (189:2.6;
The physical resurrection of Jesus Christ is a cornerstone of the Christian faith. The Bible states that “if Christ is not risen, your faith is futile: you are still in your sins” (1Corinthians 15:17). The UB’s claim that Christ is “risen” is not the same as being resurrected in the same body of flesh and bones that Jesus
existed in prior to His death. This claim of a “morontia” resurrection can be refuted both logically and biblically.
Logically, that which dies must be that which is raised again. Since it was Christ’s body that died, it must be the very same body that was raised back to life. The Bible affirms this logical evaluation (Isaiah 26:19; Matthew 27:52; Acts 9:40). In addition, early Judaism believed in a physical resurrection , as the
Old Testament teaches a resurrection of the flesh (Job 14:14; 19:26-27; Psalm 49:15; 71:20; Hosea 13:14). According to Peter, David foresaw that Jesus’ body would not see decay (Acts 2:30-31; cf. Psalm 16:10). The Pharisees taught a physical resurrection (Acts 23:6-8), and Jesus Himself never corrected this belief, but rather affirmed it (John 5:25; 6:40; 11:25).
Jesus also made it clear that His body would be returned to physical life: “‘Destroy this temple,’” He said, “‘and in three days I will raise it up’” (John 2:19). The disciples had realized later that the “temple” He had spoken of was His body (John 2:21).4 Jesus told the disciples that His resurrected body
was made of “‘flesh and bones as you see I have’” (Luke 24:39). The resurrected Jesus pointed to the crucifixion wounds on His body (John 20:27); ate food (Luke 24:41-43); and was physically recognized and touched by humans (Matthew 28:9; Luke 24:39; John 20:17,27).5 The Gospels attest that Jesus’
body that arose and appeared to the disciples and other witnesses was the same physical body that was crucified. On the other hand, the “resurrection” of the Jesus of The UB is no resurrection at all, but merely a “metamorphosis” of sorts, or a “reincarnation,” if you will.
As it turns out, the UB authors make it clear that their resurrected Jesus had no wounds in his hands or feet:
“When the Master had so spoken, he looked down into the face of Thomas and said, ‘And you, Thomas, who said you would not believe unless you could see me and put your finger in the nail marks of my hands, have now beheld me and heard my words; and though you see no nail marks on my hands, . . . what will you say to your brethren? . . . . Thomas, I bid you be not faithless but believing . . . .’” (191:5.4; cf. John 20:27)
Of course, the marks on Jesus’ hands, feet, and side would affirm the physical nature of His resurrection. On the other hand, the “resurrection” of the Jesus of The UB is no resurrection at all, but merely a “metamorphosis” of sorts, or a “reincarnation,” if you will. The Gospels attest that Jesus’ body that
arose and appeared to the disciples and other witnesses was the same physical body that was crucified. The wounds prove that Jesus was not an apparition or a reincarnation into a different body. Such evidences of Jesus’ bodily resurrection were bound to be dismissed by The UB’s rendition thereof.
What’s All the Fuss?
Why do the UB authors expend so much effort attempting to distance Jesus from the Old Testament messianic prophecies? Are they really the altruistic visitors from on high as they claim and are merely trying to set the record straight for the benefit of our enlightenment, or could there be another, more
ulterior motive? The establishment of the fulfillment of these prophecies by Jesus is one of the very cornerstones of the Christian faith. The significance of such a body of evidence through predictive prophecy is that it leads one to the undeniable conclusion that there is a divine Intellect behind the Old
and New Testaments, whose singular purpose is to reveal His plan for salvation to mankind. That all of these predictions were foretold and fulfilled with complete accuracy establishes the fact that God has intervened in human history, authenticates the absolute deity of Jesus, and demonstrates the divine
inspiration of the Bible. If the connection between Old and New Testaments can be severed by denying that these prophecies were fulfilled through the life, death, and resurrection of Jesus, then we are left with just another holy book that was conceived by idealistic but misled, perhaps even deceitful, humans.
The UB contends that the apostles had contrived the establishment of Jesus as Messiah. Indeed, confessions of Jesus fulfilling messianic prophecy are made by Peter (Acts 3:18; 10:43; 1Peter 2:5,6),
Paul (Acts 13:29; 17:2,3; 1Corinthians 15:3,4; Romans 1:2), John (John 12:13-14; 15:23-25; 1John 2:22), and Matthew (Matthew 1:22,23; 4:12-16; 8:16-17). Not only do the apostles declare Jesus to be the Messiah, we have abundant utterances by Jesus Himself declaring His messiahship (Matthew 5:17;
11:10; 13:14; 21:42; 26:56; Mark 13:26; Luke 4:20,21; 22:37; 24:44; John 5:39, 40, 46, 47; 15:25). The celestials provide no evidence in support of their position to the contrary, other than their own word. On the other hand, the dozens of Old Testament prophecies created a fingerprint that only the true Messiah
could fit, which gave Israel and the world a means by which to rule out impostors and validate the credentials of the authentic Messiah, should He ever show up. Against astronomical odds, of all the people who have lived during the thousands of years following the penning of these prophecies, only
Jesus matches this prophetic fingerprint perfectly. To dismiss this evidence is to bet against the overwhelming odds in its favor.
Strong’s Exhaustive Concordance of the Bible, 3439.
- The phrase “in the manger,” which is found here only in the 1955 first printing of The UB, was unceremoniously deleted in the second printing (1967), among several other errors that were discovered by astute readers subsequent to the first printing. It appears the reason for this particular deletion is that it contradicted section 122:8, which states that the Chaldean priests had
not visited baby Jesus while in the manger, but three weeks later. By that time, Joseph, Mary, and baby Jesus had moved into the inn at Bethlehem. The Urantia Foundation has yet to disclose whether said omission was implemented by mandate of the celestial authors, or whether they purged the offending words of their own volition.
- See Richard Longenecker, Biblical Exegesis in the Apostolic Period (Grand Rapids: Eerdmans,1999).
- In yet another ironic twist, The UB contradicts itself by retaining this passage relatively intact: “And when the Master heard this, he said, ‘Only one sign shall be given you.’ And then, pointing to his own body, he continued, ‘Destroy this temple, and in three days I will raise it up.’ But they did not understand him, and as they dispersed, they talked among themselves, saying, ‘Almost fifty
years has this temple been in building, and yet he says he will destroy it and raise it up in three days.’ Even his own apostles did not comprehend the significance of this utterance, but subsequently, after his resurrection, they recalled what he had said.” (173:5.4; cf. John 2:18-22)
- Norman L. Geisler, In Defense of the Resurrection (Clayton, CA: Witness, 1993), pp. 122-129


Worship God Today
Everyone who calls on the name of the Lord will be saved.
When man fell in the garden through disobedience, a great chasm opened up that separated us from God. Because we had disobeyed, we no longer could be connected to God because of sin. On our own, not one of us can be “good enough” to work our way back to God on our own merit. God is a god of perfect justice. Someone has to pay the penalty for our sin. There were two options. The first is that we would be separated from God forever because of sin. Or, God could take the penalty himself and be a sacrifice bearing the brunt of punishment for our own sins.
I worship my savior Jesus today because he being God, took the form of a man, humbling himself to the point of death, even death on the cross. Jesus took our penalty. All that he asks from us in return is the free gift of salvation through faith in him. I ask you today, have you placed your faith in Christ? We all must answer the question of Christ. We either accept him and place our faith in him, or we reject him resulting in eternal separation. I know my sins and I know that I am not worthy to be saved by the creator of the universe, yet by grace, I am. Worship him today because he has redeemed you of your sins and if you have placed your faith in Christ, you will be in “paradise” with him when you pass from this life.
And everyone who calls upon the name of the Lord will be saved.


Saint Bartholomew’s Episcopal Church Atlanta, GA is seeking a part-time Youth Director for a thriving, active program. The Youth Director will work closely with and be supervised by the Director of Formation for Children and Youth.
St. Bartholomew’s leaders of Christian Education for children, youth and adults develop learning experiences that respond to the questions, challenges and needs that each person brings from their particular faith stage and circumstance in life. Youth Ministry at St. Bartholomew’s supports teens, seventh through twelfth grades, as they grow from children (experienced in Godly Play) to adults through an intentional process of spiritual formation and education. That process makes use of a loving community of peers & adult mentors who together undertake programs designed to celebrate the transitions of adolescence as gifts from God while preparing them on their Christian journey to adulthood.
Duties and Responsibilities
- Participate in Christian formation and worship on Sunday mornings.
- Participate in Wednesday night dinners.
- Participate in staff meetings on Monday from noon – 2:00 p.m.
- Engage in consistent communication with the congregation, especially youth, parents and staff, concerning youth related activities.
- Work with youth, parents, and staff to coordinate regular youth activities including ministry opportunities, community building, fundraising, and learning opportunities.
- Support liturgical ministries involving youth, especially acolytes and lectors.
- Plan and coordinate youth participation in diocesan activities.
- Plan and coordinate youth activities for Parish Weekend.
- Working with the Director of Formation, Children and Youth, plan biennial pilgrimage.
- The ideal candidate will have a minimum of 2 years of experience in youth ministry or a related field.
- This position requires a strong Christian faith, high energy level and enthusiastic attitude, solid organizational skills and ability to coordinate with volunteers in planning a full range of programs for our youth.
- Experience with Godly Play and Journey to Adulthood desirable.
Hours and Compensation
- Average of 15 hours per week, including 4-5 hours on Sunday mornings and flexible office hours on weekdays. Salary is based on education and experience of the applicant.
Please send letter of interest and resume to the Rev. Allan Sandlin, Interim Rector at firstname.lastname@example.org.


Well, I tried to ignore this:
But it keeps coming back. On YouTube, on Twitter, on Facebook, and today on Shaun Groves’ blog. Shaun posted it without comment, a sly and savvy move, and the reaction was predictably mixed.
I find this “prayer” deeply troubling and offensive. Here’s what I said over on Shaun’s blog:
It was funny in the context of Rickey Bobby because it was a deliberate offense. This doesn’t even have originality going for it. Line this up with the Psalms. With how Jesus taught us to pray. Any similarities? No? Probably because the idea of hawking corporate sponsors and celebrating the shallowest impulses of our lives in the context of communion with our God is a complete non sequitur. That’s precisely what makes it funny in the movie and offensive in real life. The pretext is bad enough: a supposed prayer for safety before deliberately doing something dangerous and unnecessary. The execution is a mockery.
This is not about God not having a sense of humor, nor about me or other people duly offended by this self-indulgent tripe needing to lighten up. This is on par with “Jesus is my Homeboy” t-shirts. It’s not our place to reduce our Creator and Redeemer to a punch line or a signpost directing attention to our own cleverness.
I’m reminded of that uber popular video from a year ago or so where that wedding party danced into the church. The problem isn’t necessarily content, but context. The wedding dance thing was awful and offensive because it was in a sanctuary in the context of a worship service. (We do know that’s what a wedding ceremony is, right? It’s a worship service.) That video was ass-shaking and look-at-me-I’m-so-clever solipsism in front of and on the alter of the sanctuary of a church. That’s not what a sanctuary or worship service is for. That very same dance entrance at the reception? Hilarious. But it wasn’t at the reception; it was at the service.
Similarly with this “prayer,” the substance isn’t the problem. It was hilarious in Rickey Bobby. It was hilarious there because it was a movie. Situational irony, folks. But in the context of a prayer in real life? It begs the question, “What is prayer?”
Rather than answer that question myself explicitly here, I invite you to think about it. And ponder this: if you were this instant brought into the presence of God, do you think the Rickey Bobby “prayer” is what you’d say? Because prayer is supposed to be just that: being in the presence of God.
So what is prayer? What is it for? And if you can offer up a definition of prayer that squares with what this pastor did, I’d love to hear a defense of it offered from Scripture or Church tradition.
Similarly, I’d love to hear what you think about my assertion that the pre-race prayer is a bad pretext. What is our understanding of prayer that we see the need to offer it up before indulging in an entertainment that is deliberately dangerous under the guise of asking for safety? Are we unaware of the risks of driving that fast with all those other cars? What is our understanding of prayer that we should willingly engage in that but at the same time ask God to protect us from our behavior? Isn’t that like asking a blessing over a fast food meal? Why should God bless our bad decisions?
Predictably, the discussion devolved into ad hominem and adventures in missing the point, as it invariably does on the interwebs. To my comment above, the following was posted:
Scott, as a Christian and a NASCAR fan, I can’t describe how offensive I’m finding your comments in this thread. You obviously harbor ill will toward the people who follow this sport and also those of us who feel our relationship with Christ is secure enough that He would actually laugh and enjoy with us a situation that was not aimed at you, intended to be aimed at you and from your comments appears to have you thinking it’s beneath you.
If I was asked to lead a prayer before a race, I’d probably do the same thing. Why? Because God would see my heart, He would know my motives and a prayer like that would be an outpouring of the loving relationship between the two of us where I can thank Him for providing something I really enjoy like a night at the races.
“It’s not our place to reduce our Creator and Redeemer to a punch line or a signpost directing attention to our own cleverness.”
I would say it’s not our place to reduce our Creator to a humorless, cold, harsh judge who sits on high waiting to slap us down if we say or do something that might possibly be considered irreverent. This prayer wasn’t in a church during a service. It was at a NASCAR race. It was bringing our Father into a night of our fun and festivities.
Honestly, Scott, attitudes like you’re showing here are part of the reason I didn’t accept Christ until I was 24. I didn’t want to have anything to do with a Savior that didn’t want us to laugh or enjoy our lives with Him. I had to get past the people standing on high condemning anyone who dared to step outside of a heavily lined and very tiny box.
So, to recap: I harbor ill will towards NASCAR fans; I think it’s beneath me; I think God is humorless, cold, and a harsh judge, etc.; I’m the reason people don’t want to be Christians; and I keep God in a box. Wow.
I think the commenter is more upset that he thinks I’m not a NASCAR fan, (which he couldn’t possibly know based on my words), than that I assert that what the pastor in the video did is neither how Jesus taught us to pray nor can it be found modeled anywhere in Scripture or in the history of the Church.
I say again: the issue here is not whether or not God has a sense of humor, nor if Talladega Nights was funny, nor if NASCAR is great or not. The issue here is prayer.
What is prayer?


Thursday, November 24, 2011
Blessed All Year Long
Wishing you and your family a very blessed and thankful Thanksgiving.
Praise God From Whom All Blessings Flow.
Praise Him All Creatures Here Below.
Praise Him Above Ye Heavenly Host.
Praise Father, Son, And Holy Ghost.
11/24/2011 06:22:00 AM
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Augsburg is the centre of a German community, which had its origine from the congregations of Lüneburg and Braunschweig. Its location is at 27.2966°S 30.9157°E 1040m.
It was the rail link from Natal to Piet Refief that brought farmers from Lüneburg and Braunschweig to the area. August Schütte opened a store (general dealer, I presume) near the Commondale station. It became a meeting place for the German-speaking farmers, this then was the embryo of a church congregation. They were members of the Lüneburg and the Braunschweig congregations who felt because of distance to their churches they should form a new congregation in the area.
A complicating factor was that they belonged to two different synods. It was put to the vote, the majority, 12 to 5, decided to affiliate to the Free Evangelical Lutheran Synod of South Africa, same as Braunschweig. The minority simply accepted that decision. A note on the numbers, 17 in total doesn't sound very much, but one has to remember that only male members had the voting right in those days. Thus the congregation would have been around the 30 to 40, counting wives and children. That was in 1923, the name Augsburg was decided on because it was the Augsburg Confession, the basic statement of beliefs of the Lutheran church, that was common to both synods.
On ground donated by August Schütte they first erected a chapel and a school. With increasing numbers the chapel became too small and it was necessary to build a church of adequate dimensions.
The church was designed in a neo-gothic style by Friedrich Schütte. He was not an architect, but certainly very talented to come up with such a majestic design. Although there was an advisor, archidect Mangni from Dundee. It is in the neo-gothic style and the layout is that of the cross, called a cruciform. The church was inaugurated in 1940 and is still the church in use today. A new organ was installed in 1967 from the firm Paul Ott in Göttingen in Germany
There is an article in the heritage portal covering this church.
There was also a school, the building is still standing. Why the school was closed and when I don't know. I presume it had something to do with numbers and other German schools being close by.
The cemetery is close to the church.
Ref 1:Information board at Augsburg


Star: definitions include a heavenly body, celebrated, prominent, distinguished, to shine, brilliant
No matter how you define star; it is glorious. God made you to be a star. Our tag line for this blog is: Be the star of your own story. Taking a look at the life of Esther (which means star), you will notice that she is indeed the star of her own story. We are told that she was quite the "heavenly body" if you know what I mean! She got the attention of the king and was chosen by him. But before she was chosen by him, she was chosen by The King! Set apart for a special work that only she could do! She was the star of her own story. She was courageous and obedient. That's all she needed to be for God to cast her as the star. YOU are courageous! YOU can choose to be obedient! You are a strong, capable woman with valuable ideas, talents, and gifts, all given to you by the one who created you to be a star! We pray that this blog will be an encouragement to you. That it will be a place where you find others who are like you, share in your struggles and celebrate your victories. Together let's be the stars of our own story!


Genesis is Affinity’s Christian comics imprint. Our comics aren’t fluffy religious pieces bereft of action. On the contrary Genesis comics are action packed supernatural thrillers intertwined with elements of the science fiction, fantasy, and super hero genres.
The goal of the Genesis imprint is to show the truth of God through compelling stories and dynamic artwork without preaching to our audience, or pushing the envelope with graphic sex and language. We believe that our books will capture comic readers of all ages who want to learn more about Christianity.
We invite you to join us as we explore some of the deeper questions of life through our medium.


Missions Outreach Volunteer Opportunities
Sponsored by Catalina United Methodist Church
To help with these missions, please contact the designated contact person or the church office at 327-4296.
|Organization/Group Info||Volunteer Needs||CUMC Contact|
|Angel Tree Project Provides Christmas gifts to children of imprisoned parents||Make phone calls, prepare Angel tags, write Christmas cards, decorate Angel trees, wrap and deliver gifts.||Ina Smalzer at 327-0725 firstname.lastname@example.org or call church office at 327-4296|
|Aviva Children’s Services Supports children affected by domestic violence and poverty.||Collect child’s info for Life Book; collect personal items bags; sew; donate clothing/toys.||Shelley Hawthorne Smith email@example.com|
|Blenman Elementary School Educates and supports
learning needs and other
needs of children.
|Provide school supplies,snack pack food for students to take home weekends, tutor, help the librarian, or serve as a lunchroom host.||Sue Carter Troysgrammy@aol.com or leave message at church office|
|Casa Maria Feeds and supports the homeless.||Prepare sandwiches on Fridays and prepare a meal and pack lunches on Saturday mornings every 6 weeks.||Call the Church office at 327-4296.|
|Community Food Bank of Southern AZ Provides food to low income and homeless.||Sort food as part of US Postal Service food collection event each year.||Call the Church office at 327-4296.|
|Iskashitaa Refugee Harvesting Redistributes locally harvested food to Tucson international refugees and service organizations.||Harvest fruits and vegetables from local yards and farms at least once per year.||Call the Church office at 327-4296.|
|Primavera Men’s Shelter Provides food, shelter, and job search support for homeless.||Prepare and serve dinner 4th Saturday of each month.||Al Goodemote at 891-5109 firstname.lastname@example.org|
|TIHAN – Tucson Interfaith HIV/AIDS Network Provides support for those affected by HIV/AIDS.||Prepare meal for TIHAN clients and their family/friends once a year and collect hygiene items.||Kristin Ginter at 327-4296
|Tucson Wesley Foundation Ministers to college students.||Prepare/serve meals five times during the school year.||Kristin Ginter at 327-4296 email@example.com|


Though the truths of the Bible transcend time and place, they are rooted in them. During the turn of the nineteenth century, traveling to and across the Holy Land was a dangerous and arduous journey for a Westerner. This item: The Land of the Bible: A Historical Geography, Revised and Enlarged Edition by Yohanan Aharoni Paperback . See more results. Students preparing for the semester program in Israel must read the The Land guide to the lands of the bible and the Biblecommentary.
Under Joshua, the Israelite armies conquered this territory promised to them by God as an inheritance (Josh. Read 3 reviews from the world&39;s largest community for readers. The tribe of Levi had no "province" of land because God had declared that He would be their inheritance ( Joshua 13:14, and 13:33 ). They are the heritage bible of the Jewish guide to the lands of the bible people. John A Beck -- "In this full-color atlas, a respected scholar, educator, and guide in Israel introduces the geographical settings of the Bible and explains how each place participates in the biblical story"--.
Guide them through a guide to the lands of the bible once in a lifetime journey guide to the lands of the bible where it all began. The land between, a regional study guide to the bible land of the Bible. So, each tribe gave certain cities and common-lands (land immediately surrounding the cities) to the tribe of Levi. · After the Pentateuch bible (the first five guide to the lands of the bible books of Scripture), there is a major guide to the lands of the bible transition as the wandering Israelites entered the ancient land of Canaan. Even more informative are the maps, which can greatly deepen your knowledge of Bible sites. From Eden to Egypt, from the promised land to Persia, from Bethlehem to the new Jerusalem, The Basic Bible Atlas is your ticket to explore the land of the Bible as never before. Lands of the Bible Places That Shape Scripture. "Understanding guide to the lands of the bible bible the Land of the Bible" is a Bible atlas of sorts.
. WALKING THE BIBLE LANDS Take a Journey with a Virtual Tour of the Holy Lands. Pages are unmarked. Following are some steps to take in order to give you all the best experience of the Land of the Bible:. org) and the Biblical. Walking the Bible Lands is an guide to the lands of the bible immersive, online journey through the sites of the Bible with me as your guide. "Although I have studied the land and history of Israel for a lifetime, I never cease guide to the lands of the bible to gain new insights from the writings of Dr.
" Understanding the Land of the Bible is a guide to the lands of the bible guide to biblical Isreal and much more. Enjoy a more vibrant relationship with God and deepen your understanding of God&39;s Word by experiencing the Holy Land. · If you want to understand the Bible, you have to understand guide to the lands of the bible the land of the Bible. Have you ever read some of the places in the Bible and guide to the lands of the bible wondered where they were located, today? Ancient Lands and Their Current Names. Organize a tour to the Land of the Bible for your church members. These are but a few of the places visited by these courageous writers in guide to the lands of the bible the Travels through guide to the lands of the bible the Bible Lands Collection (15 Vols.
Find out about the setting for God’s guide to the lands of the bible great redemptive acts. Discover God in the geography of His world. those interested in a solid and substantial guide to the biblical lands will want to take a close look at this valuable new resource. Atlas of the Bible Lands book.
It contains photographs of actual locations, such as Gilead, shown on the cover. How can I learn guide to the lands of the bible the Bible online? This is an extraordinary fusion of religious, historical, cultural, archaeological, and practical information. “See the Good Land” is a tool that you can use bible to expand your understanding of the Scriptures. Students using these versions should be aware of the following: Fuller Commentary The Land and the Bible is a more in depth commentary compared to the shorter, edited commentary that appears opposite each map in the Satellite Bible Atlas.
The Land and the Bibleis a more in depth commentary compared to guide to the lands of the bible the shorter, edited commentary that appears opposite each map in the guide to the lands of the bible Satellite Bible Atlas. . The author described the land in terms of rainfall, terrain, location, and such as you&39;ll find in bible many Bible reference books. Lands of the Bible: A Geographical and Topographical Description of Palestine, with Letters of Travel in Egypt, Syria, Asia Minor, and Greece by J. Written in a devotional format, Going Places With God leads readers to experience the trials, journeys and difficulties of mankind from Adam-the-first to Adam-the-last. The geography guide to the lands of the bible of the Bible is a rich and intricate field of study.
Reader&39;s digest Atlas of the Bible : an illustrated guide to the Holy Land Item Preview remove-circle Share or Embed This Item. Introduction to the location of the Land of the Bible, including its small size yet important position as a land bridge between three continents. During this long period of time there were several nations and kingdoms that are mentioned throughout the Old Testament. The The guide to the lands of the bible Land and guide to the lands of the bible the Bible and its companion, the Satellite Bible Atlas are works in progress. One of the main reasons we started Land of the Bible Tours was to allow guide to the lands of the bible people to see Israel who thought they never could afford to! Bible Lands identifies scores key locales. 92 Available to ship in 1-2 days.
John Beck engages us in the fascinating geography of Scripture and shows how we can discover new and exciting insights into the stories we thought we already knew. The basic Bible atlas : a fascinating guide to the land of the Bible. Baker Illustrated Guide to Everyday Life in Bible Times; The Basic Bible Atlas; Discovery House Bible Atlas; Food and Everyday Life bible in Bible Times; God As Storyteller; The Holy Land for Christian Travelers; Land Without Borders; The Land of Milk and Honey, An Introduction to the Geography of Israel; Lands of the Bible, Places that Shape Scripture.
What is the land and the Bible? The Sea of Galilee. Hans Rollmann&39;s Restoration Movement Pages: Texts, Pictures, Studies about the History of the Christian Churches, Churches of Christ, and Disciples of Christ. As each area, river, plain, valley, mountain, or city is discussed, we&39;re also told of the various biblical events that occurred on that spot. · From Eden to Egypt, look at the places of the Bible through the eyes of the Landlord. Atlas of the Bible : An Illustrated Guide to the Holy Landby Reader&39;s Digest EditorsMissing dust jacket; May have limited writing in cover pages. These diverse explorers–missionaries, writers. What is walking the Bible Lands?
And it is right and proper for Jewish families to live in these ancient places, regardless of what the enemies of Israel may say. This brand-new, “readable reference” transports guide to the lands of the bible you to the lands where Abraham, Moses, David, Jesus, and Paul lived, explaining the what, guide to the lands of the bible when, where, and why of their stories—and many, many guide to the lands of the bible more. Geographical data inform our understanding of activity in the land of the bible Bible, while the Bible&39;s own description of these events, embedded deeply in the realia of the land itself, helps us better understand the living context in which these. Lands of the Bible: A Geographical and Topographical Description of Palestine, with Letters of Travel in Egypt, Syria, Asia Minor, and Greece John William McGarvey Guide Printing and Publishing Company, 1893 - Middle East - 624 pages. If you want to understand the Bible, you have to understand the land of the Bible. Take a Journey with a Virtual Tour of the Bible Lands Embark on an immersive, online journey through the sites of the Bible with Wayne Stiles and Walking the Bible Lands. The Bible is the word of God, and accurately reveals the locations where the events within the Bible happened in history.
Over the years, these guide to the lands of the bible places. Reading the land guide to the lands of the bible enables us to read the Bible with greater insight. It is a must for the modern pilgrim. We all have real needs; and the Bible tells a story that meets them.
Our trips include just about everything–flights, hotels, land transportations, professional guide, tips, Buffett breakfast/dinner, and all site admission fees. · Visit Bible lands, wherever you might be—with this beautifully illustrated guide to the history, culture, geography, and key sites of scripture. James M Monson; Pictorial Archive (Near Eastern History) Est. · than specifically New Testament, two sights that might be of interest are the Bible Lands Museum, guide to the lands of the bible part of the highly-regarded Israel Museum; www.
The map on bible pages 2 and 3 focuses on major lands or regions. Develop a more vibrant relationship with God and deepen your understanding of lands the Bible by experiencing the Holy Land. The Lands of the Bible—A Thematic guide to the lands of the bible Guide The Promised Land, the Road to Damascus, the Walls of Jericho, the cities of Sodom and Gomorrah, and the Tower of Babel are all biblical references used in common parlance that recall locations mentioned in the Bible. · It is time to bible stand and say, “These are the Bible lands. Ships from and sold by guide to the lands of the bible Amazon. In The Lands of the Bible, Dr. I guide to the lands of the bible have served in full time Christian ministry for more than 30 years, effectively using video, lands writing, teaching, and tours to creatively communicate the life-changing truths of God’s Word.
· The Catholic Answer? It only takes a few moments to realize there are places mentioned in the Bible that we cannot find on a map, today. Visit Bible lands, wherever you might be—with this beautifully illustrated guide to the history, culture, geography, and key sites of scripture.
The study of geography is part of a good foundation for Bible study, and a good overview of the background of Bible lands is guide to the lands of the bible a worthwhile endeavor. How do you understand guide to the lands of the bible the land of the Bible? Get this from a library! It not only informs the reader about the cities, rivers, mountains, and climate of the land, but it does guide to the lands of the bible so while insightfully pointing out their biblical-theological significance. ~ ThriftBooks: Read More, Spend Less . The Lands of the Old Testament. McGarvey in Restoration Movement Texts at Dr.
But the land into which you are about to cross guide to the lands of the bible to possess it, a land of hills and valleys, drinks water from the rain of heaven, a land for which the Lord your God guide to the lands of the bible cares; the guide to the lands of the bible eyes of the Lord your God are always on it, from the beginning even to the end of the year. You may be surprised when you take a closer look. · “The same God who created the entire world selected one specific part of it to play a key role in saving it,” wrote John Beck, author of “The Basic Bible Atlas, A Fascinating Guide to the Land of the Bible,” “The land of Canaan is the Lord’s chosen land. The Old Testament covers the period from the creation of man all the way to the return from captivity in Ezra and Nehemiah. This is a story about Abraham, Sarah, Ruth. "But the land into which you are about to cross to possess it, a land of hills and valleys, drinks water from the rain of heaven, a land for which the LORD your God cares; the eyes of the LORD your God are guide to the lands of the bible always on it, from the beginning even to the end of the year. Info For Pastors Organize a tour to the Land of the Bible for your church members.
Phone:(359) 777-8695 x 3693


These dogs love being part of a family unit and feel at home wherever there is lots of activity going on, so it’s important that everyone understands this breed certainly needs just as much attention as other pets do when you first bring them home, or maybe even more! His brother, Boleslaw, invited Wenceslas to a religious festival, then attacked and murdered him on the way there. Simply wait and ignore your dog until she’s calm and then open the door. We hope you enjoy this list of ways to have a safe Halloween with your my dog ate a small piece of chocolate. There are many different ways Christmas is celebrated around the world. The idea behind the crib was to make the story of Christ’s birth more vivid in the minds of shepherds and farmers who lived there. In a cave on a windswept Italian mountainside, Francis of Assisi assembled the first Christmas crib in 1223. The Christ Child, placed on an altar of stone, and two live animals — an ox and a donkey — were its only occupants. This altar inside the Church of the Nativity in Bethlehem is believed to mark the exact place of Jesus’ birth. The church was rebuilt in the sixth century, and pieces of the original building still remain.
Today, a tiny monastery surrounds the cave, which still remains relatively undisturbed by the years. Today, the tradition continues with the oldest girl in a family wearing the traditional dress with a wreath of (battery-powered) candles on her head, awakening everyone with a song and saffron buns and coffee. Today, everything from clever verses and holiday scenes to geometric designs and sports figures grace the fronts of cards. Something that the holiday season does bring some puppy hazards. When the mercury starts to approach the red line, these hot season favorites will be a hit around the pool, out on the patio or under a beach umbrella. The diorama starts with angels awakening the shepherds with news of the birth of Jesus and ends with Joseph and Mary fleeing into Egypt to escape Herod and his soldiers. German Shepherds are very intelligent and have a natural protective instinct. Watch out on moth balls you might have left unnoticed on your floor.
An average U.S. household mails out 28 Christmas cards each year and receives the same number in return. These cards were so in demand that Prang couldn’t fulfill all of his orders. At one point Prang was printing five million cards a year. But his reign lasted only five years. People have been sending Christmas cards for over 150 years. The time-honored tradition of sending Christmas cards began more than 150 years ago in England. More than three billion Christmas cards are sent annually. Sir Henry Cole, a renaissance man who wrote and published books on art and architecture, was too busy to write holiday greetings to friends and family, so he asked John Callcott Horsley, a well-known painter, to design a card with a single message that could be sent to everyone on his list. “Good King Winceslas looked out on the Feast of Stephen when the snow lay round about deep and crisp and even.” King Wenceslas, about whom John Neale wrote this carol, became Duke of Bohemia in A.D. 924. He was a man of great faith who worked diligently to thread Christianity throughout Bohemia. Who was Good King Wenceslas?
Most dog owners know that any ice creams are not good for their pets. Make sure your children and guests know that chocolate can be harmful to dogs so they don’t share anything potentially dangerous. Dogs can’t metabolize (break them down) them the way humans can. Where there’s a will, there’s a way! Labradors were originally bred as gun dogs, to retrieve the wild game of hunters. Grain-free diets aren’t the best option for Labradors or other large breed dogs unless they are sensitive or allergic to grains. Xylitol can also cause liver damage in dogs. Do you think you can name all of these famous chefs from an image? Some people think of Xmas as a contemporary, sacrilegious abbreviation of the word Christmas. Therefore, Xmas is an ecclesiastical abbreviation that has been used for almost as long as Christmas has been in existence. It is said to be the oldest Christian church in existence and one of the most genuinely holy sites in the Holy Land. Around A.D. 326-330, Empress Helena, wife of Constantine, built a church over the cave thought to be Jesus’ birthplace. The state is home to the Rosa Parks Museum as well as Martin Luther King, Jr.’s church.


On the day he begins a new apostolic mission as head of the diocese of Dili, I warmly congratulate the Most Reverend Bishop Virgílio do Carmo da Silva and extend my wishes of pastoral and personal success.
Due to the extremely important role it has always played in shaping the Christian identity of the Timorese people, the Catholic Church holds a unique place in our society. The selfless sacrifice of many religious men and women of the Catholic Church in defence of the Timorese people’s dignity over the years has built the Catholic Church into one of the pillars of our national identity.
The State and the Church have different missions and responsibilities. However, they converge in the sense that both the State and the Church work towards educating Timorese citizens, men and women, committed to honesty and integrity, and developing a society based on Christian solidarity, truth and love.
As Catholic, citizen and President of the Republic, I will work with Bishop Virgílio do Carmo da Silva and the Church as a whole to help consolidate a peaceful and harmonious coexistence in our country and a societybased on integrity, respect and love of thy neighbour.
I congratulate the Catholics of the diocese of Dili and of the national Catholic Church on this joyous day as Catholics salute their new bishop.
I conclude by expressing my heartfelt wishes for good health and long life to Bishop Virgílio do Carmo da Silva.


08 Jan Gideon Danso voted 2017 Most Influential Young Ghanaian in Leadership & Civil Society
After a successful Poll by international reputed rating establishment, Avance Media in partnership with Abjel Communications, Gideon Danso, Founder of Empowerment Worship Center has been voted the 2017 Most Influential Young Ghanaian in Leadership & Civil Society in one of the most credible and respected rankings system that honours youth excellence in Ghana.
Below are the Most Influential Young Ghanaian in Leadership & Civil Society as voted by the Public.
- Gideon Danso (EWC)
- Nii Kotei Dzani (Council of State)
- Senyo Hosi (COBD)
- Kosi Yankey (NBSSI)
- Peter Akai Anum (HOSA Awards)
The poll which drew public participation from over 90 countries voted Lawyer Kow Essuman as the Most Influential Young Ghana.
Empowerment Worship Center’s Founder, Pastor Gideon Danso, Brian Amoateng Outreach Ministries’ President, Prophet Brian Amoateng, Member of Parliament and Deputy Minister of Information, Hon. Kojo Oppong Nkrumah and celebrity blogger, Ameyaw Debrah also made it the top 5 most influential young Ghanaians respectively.
Prince Akpah, MD of Avance Media explained that, the ranking which features young people creating positive influence in Ghana will be used to inspire young people across the nation as various winners will be encouraged to embark on a homecoming visit to their former Senior High Schools to share their success stories and mentor students who they inspire.
Profile of Gideon Danso, Ghana’s Most Influential Young Person in Leadership & Civil Society.
Gideon Danso is a Prophet, Pastor and a Bible Teacher by calling. As one of God’s end-time prophets to the body of Christ, Gideon Danso, is the founder and General Overseer of Empowerment Worship Centre, a dynamic and well integrated ministry.
The word he brings forth is the bedrock of Scripture and ignited by the Holy Spirit to enrich, challenge and inspire the hearts and souls of God’s people. His prophetic ministrations, by the grace of God, have brought countless people to the spiritual and practical foundation they need to build successful lives in Christ.
His passion for children’s welfare led him to establish Empowerment Care Foundation to cater for the educational needs of the future generation.
He was voted the 2017 Most Influential Young Ghanaian in Leadership & Civil Society.
Source: Avance Media