For most of its issues in 1902, the Ellensburg [Washington] Dawn featured a quotation from Benjamin Franklin prominently on its front page. “A Bible and a newspaper in every house,” the masthead proclaimed, “are the principal support of virtue, morality, and civil liberty.”1 Though the quotation from Franklin was doubtless spurious, the combination of newspapers and the Bible would have been familiar to readers. Throughout the nineteenth century and into the twentieth century, newspapers in the United States—even newspapers which were not published by a religious denomination or organization—had frequent recourse to the Bible. Newspapers printed sermons and Sunday school lessons, and ministers offered lessons through newspaper Bible clubs.2 Newspapers featured jokes whose punchlines required familiarity with the Bible. They aired political commentary that cited the Bible on all sides of a given issue. They ran features on Thomas Jefferson’s edited Bible and Abraham Lincoln’s use of the Scripture.3 On Good Friday, Easter, and Christmas they reprinted long portions of the Scripture.4 They opined on revisions to the English Bible, and offered word-by-word comparisons of the changes in new translations.5 They made money from advertisements for Bibles of every kind, and some newspapers even sold Bibles directly as a way of raising revenue. But most of all, newspapers quoted the Bible.
America’s Public Bible uncovers the presence of biblical quotations in the nearly 11 million newspaper pages in the Library of Congress’s Chronicling America collection. Using the techniques of machine learning I have identified over 866,000 quotations of the Bible or verbal allusions to specific biblical verses on those newspaper pages. For now, the project has looked only for quotations to the King James Version (or Authorized Version) of the English Bible, by far the most commonly used Bible among American Protestants during the nineteenth century.6 For over 1,700 of the most frequently quoted verses, this site offers a way to explore the trend in how frequently a biblical verse was used, with links to each quotation highlighted in the pages of Chronicling America. The site thus uncovers two contexts for each verse: the context of the newspaper article in which it was used, and the broader chronological context of quotations from that verse and the Bible as a whole.
America’s Public Bible brings together two strands of scholarship. On the one hand, its methodology is drawn from recent digital humanities projects which are concerned with tracking the reuse of texts. On the other hand, it draws on a deep scholarly literature on the Bible as a cultural text in American life. The Bible included tens of thousands of texts, each of which could be interpreted in many ways. The contribution this site makes is to show how thousands of biblical verses were used over nearly a century in some 56 billion words of text, revealing trends that are inaccessible to a single scholar’s reading of these documents, yet enabling a close reading of the ways in which verses were put to use.
For many Americans the Bible was a text whose meaning was self-evident, yet the Bible’s role in U.S. history cannot be understood apart from the ways that Americans actually put it to use. That is why I have called this site America’s Public Bible. By looking at uses of the Bible in newspapers, we can see which parts of the Bible were in common currency among Americans, as well as the range of interpretations that were given to those verses. Verses that could be cited without a reference (or used in jokes) indicated a kind of literacy or familiarity, and possibly a shared assumption about what those verses could be interpreted to mean. Verses that were used constantly were a shared cultural touchstone, while verses that were used only episodically reveal the tensions in a particular political or social situation. By looking at how the verses were actually used, we can see how the Bible was a contested yet common text.
The general trend is that the rate of biblical quotations declined from a high in the 1840s among newspapers in Chronicling America, but saw later resurgences in the 1870s, 1890s, and 1910s. The period of the 1830s and 1840s saw the expansion of evangelical Protestantism, so that peak represents a time when the Bible was likely to be quoted more frequently. Quotations of the Bible were never so high that one could find a quotation on every page or every issue. The Old Testament and the New Testament followed more or less the same pattern, though the New Testament was always quoted more often than the Old Testament. (Keep in mind, though, that the Old Testament is over three times as long as the New Testament.)7
The general trends, however, tell us much less than the patterns for individual verses. Consider this handful of verses, each of which has a pattern that differs from the general trend.8
The most popular verse in these newspapers was “Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God” (Luke 18:16; cf. Matthew 19:14, Mark 10:14). The American Sunday school movement made this verse popular, as organizations like the American Sunday School Union and denominational Sunday schools published Sunday school lessons weekly in the newspapers. This verse peaked in the 1850s, during a formative period for the Sunday school movement.9 The verse “[God] hath made of one blood all nations of men” (Acts 17:26) was a crucial text with which American Christians thought about race and slavery, especially since it was a proof text for the unity of human beings regardless of race. The verse also spoke to scientific debates about monogenesis versus polygenesis (the question of whether have a single or multiple origin). This verse peaked in the middle of the Civil War.10 While scholars have often discussed the origins of Christian nationalism, newspapers quoted verses association with nationalism relatively infrequently compared to other texts. An exception was the text “Righteousness exalteth a nation: but sin is a reproach to any people” (Proverbs 14:34), which was the subject of fast day sermons and other jeremiads during the Civil War.11 While many verses declined in popularity over time, one verse that grew in popularity at the beginning of the twentieth century was John 15:13: “Greater love hath no man than this, that a man lay down his life for his friends.” This verse was frequently used to memorialize the dead, especially when they were associated with heroism. While the verse was used after the Civil War and for victims of a yellow fever epidemic in the Mississippi River valley and Memphis in 1879–80, it peaked when memorializing the dead of the Great War.12 Finally, 1 Samuel 3:4 was scarcely ever quoted in American newspapers, with the exception of 1876, when presidential candidate Samuel Tilden adopted “The Lord called Samuel” as his motto.
There are three things that you can do on this site. First, you can use the main exploratory graphic to investigate the trends in how different verses were quoted, and to find links back to Chronicling America for each quotation. Second, the topics and verses page offers several visualizations, tables, and brief essays on specific topics or verses. And finally the sources and methods section explains how I found the quotations. There you can also find links to the code I wrote and a download of all the quotations used in this site.
If you use this project for academic work, here is a suggested citation.
Lincoln Mullen, America’s Public Bible: Biblical Quotations in U.S. Newspapers, website, code, and datasets (2016): <http://americaspublicbible.org>.
February 27, 2017: A much expanded version of this site will be published as a digital monograph by Stanford University Press.
July 25, 2016: This project won first place in the National Endowment for the Humanities’ Chronicling America Data Challenge.
June 13, 2016: Initial release of the website and data.
These are the plans for the project’s future development:
The American Standard Version of the Bible was published in 1900, following the British Revised Version in 1881 (New Testament) and 1885 (Old Testament). Both of these were revisions of the King James Version. See Peter J. Thuesen, In Discordance with the Scriptures: American Protestant Battles Over Translating the Bible (New York: Oxford University Press, 1999).↩
I have normalized the number of quotations per year by the number of words in Chronicling America for that year. In examining these charts of general trends a few factors should be kept in mind. First, the number of pages in Chronicling America grows over time. Thus, the uncertainty in the trend is greater for the 1840s and 1850s, while it is more certain by the 1910s and 1920s. That said, the peak of quotations in the 1840s makes sense given the widespread expansion of evangelical Protestantism in the 1830s and 1840s. Second, the quality of the optical character recognition (i.e., the process by which the page images of the newspapers are turned into plain text) in the dataset is very uneven: some pages have nearly perfect transcriptions, while others have no usable text. It is of course much more difficult to find quotations, especially brief quotations, in poor OCR. So I cannot claim that I have found every quotation or allusion. Third, a classification problem like this one is always a trade-off between finding as many genuine matches as possible while avoiding as many false positives as possible. I have preferred to avoid false positives, even at the cost of missing genuine matches that would otherwise have been detected. For more details on how the quotations were found, see the sources and methods section.↩
The trends for individual verses sometimes reflect the reprinting of texts which contain biblical quotations. On reprinting of texts, see Ryan Cordell, David Smith, et al., Viral Texts Mapping Networks of Reprinting in 19th-Century Newspapers and Magazines (2012–16).↩
Anne M. Boylan, Sunday School: The Formation of an American Institution, 1790-1880 (New Haven: Yale University Press, 1988).↩
On the Bible and the Civil War, see Mark A. Noll, The Civil War as a Theological Crisis (Chapel Hill: University of North Carolina Press, 2006).↩
Andrew R. Murphy, Prodigal Nation: Moral Decline and Divine Punishment from New England to 9/11 (New York: Oxford University Press, 2009), 44-76.↩
Philip Jenkins, The Great and Holy War: How World War I Became a Religious Crusade (San Francisco: HarperOne, 2014).↩


2 Timothy 3:16-17; 2 Peter 1:20-21
We believe that the entire Bible, all 66 books of the combined Old and New Testaments are verbally inspired by God and are inerrant in the original writings. Through the providence of God, the Word of God has been protected and preserved and is the only infallible and authoritative rule of faith and practice.
We believe that there is only one true, living sovereign, holy, and eternally existent God. He exists in three co-equal persons - Father, Son, and Holy Spirit – each being a distinct person and with a distinct function, but all of one essence and all possessing the same nature, perfection, and attributes.
John 1:1-3,14; Matthew 1:18-25; Philippians 2:5-9; Colossians 1:15; 1 Corinthians 15:1-8; Acts 1:11
We believe that Jesus Christ is God. He was conceived by the Holy Spirit, born of a virgin, lived a sinless life, performed many miracles, shed His blood on the cross as a vicarious substitute, was buried, bodily resurrected, ascended to the right hand of the Father, and will return literally, visibly, and personally in glory and power.
John 14:16-19; 16:7-15; 1 Corinthians 6:19-20; Romans 8:9,11;
We believe that the Holy Spirit is God, co-equal and co-existent with the Father and the Son. He is the chief convictor of sin, the chief agent of regeneration and sanctification. The Holy Spirit indwells every believer and empowers every believer to live a Godly life.
Genesis 1:27, 31
We believe that in the beginning God created mankind in His image. Mankind was originally created with the ability to live perfectly for God’s glory.
Genesis 3:1-24; Romans 3:10-23; 5:12-21; 6:23
We believe that Adam, the first man, sinned by disobedience. This act resulted in the fall of all mankind; therefore, all people have sinned and lost their ability to live for the glory of God. Mankind’s fall has incurred both physical and spiritual death on all until there is forgiveness and salvation by the grace of God.
We believe that God is the sole determiner of one’s guilt or innocence of sin. Those who have professed their faith in Jesus Christ will be declared righteous by the grace of God and will spend eternity with God (Heaven). Those who have rejected Jesus as their Lord and Savior will be separated from God for eternity (Hell). God’s judgment is final, just, and complete.
We believe the salvation of lost and sinful mankind is a free gift of God’s grace apart from human works, based solely upon Christ’s vicarious and atoning death, effected by the regenerating work of the Holy Spirit and received only through faith in the person and finished work of Jesus Christ on the cross.
Matthew 16:18; 1 Corinthians 12:12-14;
We believe that the church is the body of Christ and the family of God. It is made up of saved and baptized believers who regularly join together on the Lord’s day for worship, fellowship and ministry.
As an act of obedience to our Lord and Savior Jesus Christ, we believe that the Bible teaches us to practice two ordinances:
Baptism – A public act of immersion in water that affirms and celebrates the commitment and regenerate work of God in a person’s life. The act of baptism must be accompanied by repentance, recognition that one is saved by grace through faith, and commitment to a local congregation for continued spiritual growth.
The Lord’s Supper – An act of remembrance of what Jesus did through his death and resurrection for all who believe. The Lord’s Supper should follow the pattern of Jesus’ last supper with his disciples and participation should happen only after careful reflection of one’s relationship with God.
The Lord’s Day finds its origin in the Hebrew concept of Sabbath. While the traditional Sabbath in on Saturday, our typical Sabbath rest is on Sunday, the day Jesus rose from the grave. Rest and worship are its hallmarks. We believe that the most important component of a Sabbath rest is not the day, but the observance. A Sabbath rest provides a balance and a rhythm for living in relationship with God. People who have jobs requiring them to work on Sunday should choose another day to rest and worship.
Matthew 28:18-20; Acts: 8
We believe that it is the responsibility and privilege of every Christian to proclaim the good news of Jesus Christ and to seek to make growing disciples.
We believe that the Believers will one day experience a bodily resurrection where they will go to be with God. The resurrection body may have similarities to our earthly body but will also be different in many ways.
Ephesians 6:4; Proverbs 22:6
In addition to these important beliefs, we also believe that God has given the parents and the home the responsibility to bring up their children in the nurture and admonition of the Lord.


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Holistic, Heart-Centered Counseling & Therapies
My belief is that true happiness and lasting peace cannot be found without a spiritual connection. To me, God is the source of love and joy. The more connected we are to our source, the more we can experience these higher states.
It is sometimes difficult to separate personal growth work from spirituality because the two are often so intimately intertwined. Although clients may not come to therapy seeking spiritual counseling, the work itself can prompt existential questions. Past trauma, crisis, grief or loss and other life circumstances often lead people to seeking a higher purpose for their experiences. Spiritual counseling provides meaningful context for one’s personal work and can deepen the healing.
During spiritual counseling, I often incorporate prayer and spiritual symbols that may be meaningful to the client. I also ask for assistance from spiritual figures with which the client identifies to call forth support from higher spiritual realms.
Is It Right for Me?
Therefore, if your whole body is full of light, and no part of it dark, it will be just as full of light as when a lamp shines its light on you. - Luke 11:36
What Are the Benefits?
Spiritual counseling is a process for guiding each person on their unique journey of spiritual growth. As a spiritual counselor, my goal is to support clients in discovering their own spiritual truths and to help them experience and deepen their relationship with the Divine, whatever they perceive the Divine to be.
As an ordained, interfaith minister with certification in spiritual counseling, my training has provided me with a foundation and an understanding of all of the major religions of the world. While I consider myself a Christian, I honor all faiths and paths to God.
I believe that we are beautiful, loving, magnificent beings because we are made in the image and likeness of our Creator. The essence of spiritual counseling, then, is about clearing everything that keeps us from being aware of and experiencing the truth of who we really are — extensions of God. I consider this profoundly sacred work.
What Is It?
Spiritual counseling may be right for you if:
No one lights a lamp and puts it in a place where it will be hidden, or under a bowl. Instead they put it on its stand, so that those who come in may see the light. - Luke 11:33


Formation of the University
Non-profit (non-commercial) legal entity – St. King Tamar University of Patriarchate of Georgia is a high educational institution, which fulfills educational programs of the all three stages (bachelor, master, doctor) of a higher academic education. Establisher is historically formed plenipotentiary legal entity of public law – Apostolic Orthodox Church of Georgia.
From the day of establishment till today, with the blessing and order of Catholicos-Patriarch of All Georgia His Holiness and Beatitude Ilia II, rector of the higher educational institute is the Head of Health Care Department of Patriarchate of Georgia, the Father Superior Tbilisi St. John the Theological Church, MD, PhD, ScD, Dr. h. c., professor, Archimandrite Adam - Vakhtang Akhaladze.
Nowadays 212 students study at the university; including bachelor’s educational programs – 184, master’s programs – 20 and doctor’s programs - 8 ones.
From the day of its establishing till today 274 students graduated from our university. 64 teachers work at the university, among them 17 are the full professors, 21– associated professors, 26 invited professor-teachers. The status of higher educational institute of St. King Tamar Educational University of Patriarchate of Georgia was granted on December 16th 2010 by the decision of National Center for Educational Quality Enhancement.


The internet troll is a fearsome creature. It is not unlike a werewolf in that it will go about its day as an ordinary human being, indistinguishable from the rest of us – but when it sits down at its computer or smartphone and enters the dark web of social media, it is transformed into a monster.
I come across these from time to time in the course of my job. No, I’m not a trollhunter – but occasionally I play gatekeeper on our social media accounts, scanning for trolls.
See, there are the monsters who enslave others, stripping them of their freedom and forcing them to work for little to no pay. There are beasts who prey on children and young women, selling their bodies in brothels or online.
And then, there are internet trolls: ordinary Australians, probably loving parents – but all too willing to condemn sex traffickers and paedophiles to be lynched, shot, hung, you name it.*
The perpetrators my colleagues work so hard to put behind bars have done things that you could quite legitimately describe as evil. On the one hand the comments made by these ordinary Aussies express a thirst for justice that I believe we all have.
It is right that the cruel should know that what they did was wrong and unacceptable.
And yet it turns my stomach a little to read these, because these calls for violence to be done to the violent go beyond justice and into the realms of vengeance. Vengeance does not sit well with me. Capital punishment, generally speaking, does not sit well with most contemporary Australians. After all, our heritage is a bunch of British criminals who were spared the death penalty.
Does it take their own suffering for the criminal to understand the suffering they have inflicted on their victims?
I was reading about Jonah the other day. A familiar story – God tells him to pronounce judgment on Nineveh, Jonah runs away, gets eaten by a whale (or a big fish or whatever) and spat out onto dry land.
What struck me was not that he disagreed with God’s verdict on the people of Nineveh, but that he wanted them to be punished. Jonah ran away from God’s call because he didn’t like God’s grace, compassion, slowness to anger, abundance of love.
Jonah was a troll!
Meanwhile, we enlightened folk lap up God’s grace, compassion, slowness to anger and abundant love. What we often don’t like is the “Old Testament God” – he’s violent and vengeful, we say.
God is the troll, we say.
Jonah was all about retribution and felt that God was unfair.
We reject retribution and feel that God is unfair.
On the one hand, we want evil punished (just desserts, anyone?) – but on the other we fear this and react against it.
I think what we really want is for that evil to simply not exist anymore. We want that to be easy and painless, but of course it isn’t something that happens with a click of the fingers.
There’s both a troll and a trollhater inside each of us. And that in itself is a manifestation of how wrong evil is, and how incapable we are of dealing with it.
We want justice but we cannot bear the cost of it. We cannot bear to be the troll.
So we lash out at other trolls. Or we sit by while evil continues to do its thing.
So we say God is a troll. Or we say God didn’t mean that when he rained fire and brimstone on Sodom and Gomorrah.
Because we are caught between following an unfair God or following a more palatable God of our own imagining.
And the only way out seems to be to not follow God at all. In contemporary Australian society, that’s the choice many make.
Within the evangelical Church, we talk about Jesus and the Cross as the culmination and perfect balance of God’s Justice and Love. God is just and that’s why there is a price to be paid for sin. God is loving and that’s why he sent his only Son to pay that price on our behalf.
It’s a fairly neat formula, the fulcrum on which our faith balances. This is pretty much how we prove that God is not a troll.
It doesn’t mean, though, that we don’t wrestle with questions and doubts. Why does he allow awful things to happen? Is he punishing Awful Things with More Awful Things, or are More Awful Things simply the fruit of Awful Things? Can there be redemption and restoration without any retribution whatsoever?
In the end, one thing that does make sense to me is that God is always going to be a better judge of what’s fair and what’s not – even (or especially) when we don’t like it:
Yet the Israelites say, “The way of the Lord is not just.” Are my ways unjust, people of Israel? Is it not your ways that are unjust?
To bring it back to trolls, while there are problems with the way we often choose to express outrage, the outrage we’ve all felt at one time or another points to a universal thirst for justice. A universal cry of anger, pain and often helplessness in the face of all that is wrong with humanity. A universal longing for a better world.
*To be fair, I should clarify that the troll comments that I refer to above generally come from randoms (ie. not supporters of our organisation) who happen to see posts that we’ve boosted on Facebook.


Image detail for -Fruit of the spirit coloring pages Constellation Aviation Consulting. Children’s Ministry Warehouse. Gather your supplies, watch the video, and then you're ready to craft. Christian crafts will reinforce a Sunday school Bible lesson and kids will have fun completing the craft. Celebrate each week of Advent with themed Sunday school crafts. Fruit of The Spirit Bible Crafts. Here's a whole bunch of free and fun printables to download and print out this week to keep the kids busy during the holiday break and to beautify your Pesach Seder table and celebration. In this collection, you will receive 3 pages in one pdf file. Printable templates and instructions for children's Bible crafts. Serving Others - Sprout!© Dorcas Serves Others - Craft foam Clothes Craft, Dorcas Coloring Sheet, Dorcas Stick Puppet Craft, Bean Bag Toss Bible Verse Review Game. "Let it Shine!" Keeping children entertained while teaching religious lessons and principles makes the difference between a successful and an unsuccessful day at church. Learn the Beatitudes. Faith Kids Lessons Great activity to do before school starts. The Bible story about Doubting Thomas teaches an important lesson. In this free Sunday school craft, children create an attractive card using hearts to bring a cheerful message of joy and love for Valentine's Day or other special occasions. Top 10 Bible Sections: HOME. Printables. This page is our index of all the Sunday School Crafts you will find on our website. Try these easy craft ideas for your Sunday School activities based on the story of Gideon for kids from Judges 6-7. Sunday School is a great place to get kids involved with crafting. Sunday School craft. Note: I recently closed my blog Pocketful of Posies and moved all of the posts here. Bean Bag Toss Bible Verse Review Game. This post may contain affiliate links. Kick-off craft. #fall #pumpkin #crafts This will really help the children to recall the entire plagues of the Bible. Free Bible lessons, games, crafts, devotions, and more. Ideas for Sunday School Crafts. Bible Crafts and Bible Games for Sunday School. Lesson Plans. Old Testament stories. It's no statesecret that we really like original concepts , especiallyfor precious event - on this website are definitely 10 exciting John The Baptist Craft Ideas!. Today, I wanted to share with you 10 Angel Crafts as alternatives to our own A is for Angel craft . It is best to print the design on letter sized (8.5"x11") cardstock paper to hold up against the weight of the glue and cotton balls. With the amazing activity suggestions on these sites, you'll be able to come up with a new religious craft … Happy Face, Sad Face - Bible Craft. Bible Fun For Kids: The 12 Disciples of Jesus, Folding Craft Stick Books of the Bible Memory Game - directions on www.daniellesplace.com. I found these cute and simple crafts using paper plates that teach the 7 days of creation from ithappensinablink.com. Free crafts, coloring pages, worksheets and other resources for kids. Search. Abigail, David, and Nabal Bible Lesson for Children's Ministry. Continuing the Parables of Jesus Magnetic Board Visuals. New 25. This craft is a part of the Craft Through the Bible Series. Creation Day 3 Land and Flowers Craft | A kid's craft centered around the third day of creation. This lesson can be adapted to be used with preschool and elementary children. Calvary Chapel Teacher’s Guides. Bulletin Board Ideas. Fall Sunday School Crafts For Kids.Church House Crafts has free craft ideas and templates to print out for your Sunday School Class or Children's Church. 15+ Easter Bible Games for Children's Ministry and Sunday School. True Obedience: Craft Ideas for the Parable of the Two Sons “Actions speak louder than words” is a well-known and helpful maxim for us to remember, … By … Puzzles & Games. Any Time Bible Crafts & Food Devotions for Children's Ministry . Paper Tent Craft for Abraham and Sarah. New Life craft: Preparing for Easter: The basket is a recepticle to accept new life- the baby chick. As a small seed blooms into flowering faith, we will demonstrate plant-related crafts … Bible craft which reminds children of the true meaning of Easter. God's Pumpkin Patch Snack with Ziplock bag Tempate to print out. Note: I recently closed my blog Pocketful of Posies and moved all of the posts here. GREAT Valentine's Day Activity. Paper Bag Puppet from Sunday School Crafts. Bible Printable Activities. ... Bible Poems and Songs for Children. Sheep Cupcakes Kid Cupcakes Easter Cupcakes Funny Cupcakes Easy Animal Cupcakes Simple Cupcakes Birthday Cupcakes Cupcakes For Girls Lamb Cupcakes … The Internet is an excellent place to find fun craft projects for your Sunday school class. P4-K with a little scissors help Sunday School is a great place to get kids involved with crafting. A complete programme for your Sunday school or children's ministry on Jesus being the Good Shepherd and the church being a flock. There comes a time in your life when you realize you're 'older'. Here I have gathered up my favorite Sunday school Easter crafts for kids to make! You'll find this article useful if you teach a Sunday school class. The children will create a Valentine’s Day craft … November 10, 2019 by Kristin Schmidt. He was very old. My time happened a few weeks ago at the birthday dinner for my very dear friend. The children will create a Valentine’s Day craft about loving others like Jesus. 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Templates that come with some of the projects and links to the message play, and Nabal Bean bag school... Crafts for Days of creation kids from Judges 6-7 | a kid 's craft centered around the day... Resource for Bible school craft ideas for fifth and sixth graders for your Sunday school crafts religious-themed, Sunday! Every one of these crafts would be fun to go out to a local bar bread. David Miles at church gifts, such as sun catchers or bookmarks, mobiles or tea holders. Many websites offer free craft ideas contributed by our viewers … Faith based crafts will make Sunday school you. Friendship God is always with him have Bible crafts & Food Devotions for children 's Ministry wait.
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- the most important and oldest festival of the Christian Church, celebrating the resurrection of Christ, the weekend from Good Friday to Easter Monday, Good Friday marks the day Jesus died on the cross, the name Easter comes from an ancient Anglo-Saxon goddess, Eostre
- Lent – the period preceding Easter, which is devoted to fasting (forty days)
- celebrate Easter, dye some eggs, go to church, attend church services, fast, buy chocolate Easter eggs, create an Easter basket for children, hunt colored eggs and place them in Easter baskets along with the modern version of real Easter eggs – those made of chocolate
- the Cross is the symbol of the Crucifixion, as opposed to the Resurrection, Easter eggs are linked to pagan traditions
Would you like to spend Easter in the UK? Why?
As with almost all holidays that have their roots in Christianity, Easter has been commercialized. Do you agree?


1 edition of Parish Church of St. Edburg Bicester. found in the catalog.
Parish Church of St. Edburg Bicester.
|The Physical Object|
|Pagination||15 p. :|
|Number of Pages||15|
Download this stock image: St Edburg's Church, Church Street, Bicester, Oxfordshire, England, United Kingdom - F2X8CW from Alamy's library of millions of high . In the Domesday Book recorded Bicester as having about two hundred residents. A Priory was established in the town, in addition to the parish church, a hundred years later dedicated to St Edburg. A unique reliquary that might contain the bones of St Edburg was recently discovered during an archaeological dig at the site of the former Priory.
St Edburg's Church, Bicester: See 14 reviews, articles, and 3 photos of St Edburg's Church, ranked No.4 on Tripadvisor among 10 attractions in Bicester.4/5(14). St Edburg's Church, Bicester: Address, St Edburg's Church Reviews: 4/5. Europe the "View from the Shard," and a Thames River Cruise. Enjoy skip-the-line to must-see sights, like St. Paul’s Cathedral, Tower Bridge, London Zoo, and Shakespeare’s Globe Theatre, all of which attract large crowds and long lines, and make the most of a hop-on 4/5(14).
The Church of St Edburg is the oldest surviving building in Bicester, and dominates the skyline from most approaches to the town. The Grade I listed building dates from the early 12th C. The church building has been extended and modified many times since construction. The north and south aisles were re-built in the late 13th/14th C and the central Norman tower was replaced by the 15th C west. St Edburg's CE (VA) Primary School. Pioneer Way. Bicester. OX26 1BF. Phone: Email: [email protected] Please use the contact form below if you need to contact us regarding a formal matter. If you would like to leave a general comment or message in our guest book please click here. To contact Mrs J Watson our SEN Location: Pioneer Way, Bicester, Oxfordshire, OX26 1BF.
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The 2000 Import and Export Market for Iron, Steel and Copper Nails, Screws, Nuts, and Bolts in Nicaragua
Federal barriers to state and local privatization
discovery of cancer enigma
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St Edburg's Church seeks to be a welcoming and caring family, living in Christ's love through worship and service to one another and the wider community.
St Edburg's Church. Thought of the week. If there is immediate risk or danger contact the police on Parish Safeguarding Officer: Richard Brown ( ) [email protected] The Parish Church of St Edburg, Bicester on *FREE* shipping on qualifying : Unknown Binding, Import, Parish Church of St.
Edburg Bicester. book The parish Church of St Edburg, Bicester on *FREE* shipping on qualifying : Unknown Binding, Import, St. Edburgs has been Bicester's Parish Church for over years but its roots go back even further. Despite being the oldest building in the area, so much of what is known about it is rumour and conjecture.
This book has been written as a guide to the history of Bicester's oldest structure. St Edburg's Church, Bicester, Bicester, United Kingdom. likes. The parish church for the town of Bicester, Oxfordshire, England/5(27).
Buy The Parish Church of St Edburg, Bicester by (ISBN: ) from Amazon's Book Store. Everyday low prices and free delivery on eligible : Unknown Binding, 1 Jan Team Rector and Vicar of St Edburg's Church Verena was appointed Team Rector of Bicester in and was appointed Honorary Canon of Christ Church Cathedral, Oxford, in January “Having met my husband when we both studied at St John’s, Oxford, it is.
BICESTER CHURCH STREET SPS (South side) 3/24 Church of St. Edburg 31/01/52 GV I Church. Probably C11, C12, C13 and C14, altered C15 and C16; tower C15/early C16; restored by C.N. Beazley in consultation with G.E.
Street. Edburg is the patron saint of the parish church, she was also the patron saint of Bicester which St. Edburg she was is a bit of a mystery. There have been several Saxon saints bearing this name (often spelt 'Eadburg' or 'Edburga') and it is impossible to make a certain identification of which is the saint of Bicester.
St Edburg's Church St Edburg’s Church sits at the heart of Bicester’s medieval centre in Church Street. The building is the product of many centuries of architectural and social development.
It is likely that a simple Saxon church stood on its site in around AD. In Bicester (and surrounding areas) she is generally known as St Edburg, which is the patronal dedication of the parish church of Bicester.
Remains of the shrine survive at Stanton Harcourt. References [ edit ] ^ Dedication and history shown utes: daughter of King Penda of Mercia.
These cookies are strictly necessary to provide you with services available through our website and to use some of its features. Because these cookies are strictly necessary to deliver the website, refuseing them will have impact how our site functions. Buy The parish Church of St Edburg, Bicester by (ISBN: ) from Amazon's Book Store.
Everyday low prices and free delivery on eligible : Unknown Binding, 1 Jan St Egburg's is a fine church in the centre of the garrison town of Bicester. It is a busy and very well attended church in this fast growing town. All are welcome and made to feel very comfortable.
It is well worth a look and visit.4/5(14). An image of St Edburg's Church Bicester. You can arrive at this image from a number of referring pages.
Use your BACK button to return to the previous page or. Return to the Bicester Gallery. Year Created. Genre. Book illustration. Subject Year/Age. Picture Keywords. St Edburg's Church, Bicester - A History David Buxton, Matthew Hathaway & Gill King.
Published Date: 27 th November St Edburg's has been Bicester's parish church for over nine hundred years but its roots go back even further. Despite being the oldest building in the area, so much of what is known about it is rumour and conjecture.
St Edburg's Church in Bicester was founded as a minster, perhaps in the mid 7th century after St Birinus converted Cynegils King of the West Saxons following their meeting near Blewbury.
The site was just east of the old Roman road between Dorchester and Towcester that passed through the former Roman town at y: England.
ABOUT US. Based in the very heart of Bicester, a market town going back to Saxon times with historicMarket Square, 16th Century buildings and the Parish Church of ’s, Trinity Cabbages & Condoms or Trinity C&C is located on Chapel Street (less than 1 minute from Market Square itself and astone throw away from the Bicester Village Outlet Shopping Centre), where our guests dine within.
St Edburg’s Church has been serving God and the people of Bicester for over years. It has a growing congregation with Sunday services including am Holy Communion, a lively family service at am and a more traditional Communion service at am.
Church Street Bicester. Get in touch () Facilities More information St Edburgs Church Office Church Street BICESTER OX26 6AU () Our website. What's on Go to event page.
Holy Communion Bicester. BCP Communion service. Book of Common Prayer. The parish church for the town of Bicester, Oxfordshire, England. Home Cities Countries. Home > United Kingdom > Bicester > St Edburg's Church, Bicester.
St Edburg's Church, Bicester. Nearby places of worship. Church of The Immaculate Conception, Bicester Causeway. Holy Land Pilgrimage November Photo of Bicester, the Parish Church of St Edburg c, from The Francis Frith Collection Francis Frith The UK’s leading publisher of local photographs since ALSO READ: Proposals to rip out pews at St Mary's Church.
Karen Jones, 52, from Bicester, who was a pupil at St Edburg’s School and attended the church, says the removal is a sacred : Indya Clayton.


Q - In the Provincial Statutes it states that we are allowed to wear the Large Brown Scapular when we are buried. Are we still allowed to wear the religious habit of the nuns or friars?
A - The Statutes made specific mention of the large brown scapular as the appropriate garment for burial because that is the Secular Carmelite habit.
The scapular is the prime habit of all three branches of the Order.
The religious wear what is appropriate to their consecrated life - the scapular and the uniform clothing that signifies their branches of the Order.
Seculars wear the large scapular because it signifies their place in the Order as lay members of the Order and the Church. It is no longer deemed appropriate for Seculars to wear at burial what they never wore while living.
Wearing the large brown scapular at burial is a clear sign to all that the person was professed in the Order and lived in the world as a Carmelite in every sense of the word.


Hope for Desperate Households
Do you ever feel desperate—like your home is out of control and your life is unraveling?
On your wedding day you knew you’d face challenges but, like most women, deep down you dreamed of happily ever. Hand in hand with the love of your life, you’d take on the world. You’d have the best marriage, the cutest house and the brightest kids on the block.
Sure, these were lofty dreams, but they were good dreams. After all, no sane person stands at the altar hoping for a future filled with chaos and disappointment.
But even homes that start out on solid footing can get out of hand.
Fast forward a few years. Your family is growing. Clutter has established strongholds in your once tidy adult-only environment. Juggling responsibilities is harder than you thought. (A lot harder.) As one harried mom put it, “I love my family, but I sure didn’t sign up for this.”
Every mom—even those seemingly perfect ones (which they are not)—has challenges and bad days. Roofs leak, appliances break, and two-year-olds have tantrums. And that’s the easy stuff—because life can get really hard.
One friend summed it up like this: People we love die; people we love get hurt; people we love hurt us; and we hurt people we love. There’s simply no such thing as a perfect home or a perfect family.
However, there is such a thing as a good home—a place where family members (yourself included) walk through the door and think, It’s really good to be home!
There’s also such thing as a good family, where uniquely gifted opposites live together in harmony and help one another develop their God-given potential.
And, there’s such thing as a constantly improving personal life—as you learn daily to draw on God’s unconditional love and promised strength to help you manage your home, balance your schedule, make wise decisions, love others patiently, face crises courageously, and grow toward your own personal best.
That’s the goal of the Family Manager System.
Keynotes & Presentations
- FedEx Kinkos Women’s Conference
- DFW Airport Women’s Conference
- Stream Realty
- Baylor Healthcare System
- Associated General Contractors
- U.S. Army Wives
- Southwest Texas Venture Capital Forum
- Young Presidents’ Organization
- Texas Governor’s Conference for Women
- PA Governor’s Conference for Women
- University of Tennessee
- University of North Texas
- Mississippi College
- Olivet College
- LeTourneau University
- Dallas Theological Seminary
- Providence School - Dallas
- Academy of Family Physicians
- Christian Medical Association
- Christian Women in Medicine
- Luke’s Hospital, St. Louis
- Good Shepherd Hospital, Longview, TX
- AOL Bloggers Conference
- Mary Kay Conventions
- Regional Amway Conventions
- MOPs International Convention
- Texas Women in Banking
- League Events, Memphis, Savannah
- Foundations for Living Women’s Conference, Barbados
- Cleveland Everywoman Convention
- Hope Church, Singapore
- First Baptist Church, Dallas, TX
- Holy Communion, Memphis, TN
- Crosswinds Church, Dublin, CA
- First Presbyterian Church, Bakersfield, CA
- Victory Church, Middletown, CT
- Prince of Peace Church, Dallas, TX
- Park Cities Presbyterian, Dallas, TX
- Highland Park Methodist, Dallas, TX
- First Church of Christ, Burlington, KY
- Vanguard Church, Colorado Springs
- First Baptist Church, Columbia, TN
- Park Cities Baptist Church, Dallas, TX
- Prestonwood Baptist Church, Dallas, TX
- First Baptist Church, Conroe, TX
- Cornerstone Church, San Antonio, TX
- Coral Ridge Pres, Coral Gables, FL
- Urban Alternatives Pastors’ Wives Conference, Dallas, TX
- Talitha Koum Institute, Waco, TX
- Henderson Texas Women’s Forum


George Sotolongo has been a youth pastor since 1994 ministering to thousands of youth and young adults. He has had great success in starting youth ministries and seeing them explode in attendance and dedication concerning the young people he ministered to. George is also highly sought out speaker to many other churches, events, and conferences for him to speak and minister in. His traveling tea consists of teenagers and young adults that travel and minister with him in various churches, youth groups, outreaches, school assemblies, jails, rehabilitation centers, missions trips, summer camps, and much more. Pastor George and his team of leaders train and send out teenagers every year to missions trips all over the world, with emphasis on Central and South America.
George Sotolongo is the Full-Time Youth Pastor of the Orlando House of Prayer in Ocoee, FL, under the direction of Carlos Sarmiento. The name of the ministry is called “Remnant Student Ministries”, which means: “The Chosen Few.” George is married to Janice Sotolongo since 1999. He has two sons named Jonathan and Jayden Sotolongo.
“Pastor George is an anointed man of God that is called to spark revival fires among this generation of teenagers and young adults. pastor George has the wondrous ability to connect young people from all walks of life and set them ablaze for the Lord! There is an excitement that flows out of him and captures the hearts of teenagers to commit themselves whole-heartedly to a thriving relationship with Jesus Christ. The Lord uses him nightly in both exhortation and prophetic gifts.”
– Pastor Carlos Sarmiento
Director of The Orlando House of Prayer


Addiction can strike even the most faithful and pious Christians at any time. In faith-based rehabilitation programs, withdrawal and detoxification are managed in diverse ways. It is essential that you take the time to comprehend the precise religious tenets that the treatment center adheres to before starting a program at Project Safe Denver. You should be aware that Christian drug recovery is comparable to many other forms of therapy if you're unsure of what to expect during treatment. For instance, Christian treatment facilities like ours take a Christian stance on addiction recovery, enabling believers to deepen their connection with Christ and defeat addiction.
Christian counseling helps you and your partner repair your relationship while also giving you the spiritual strength you need. We will assess you and, if necessary, assist you with the chemical cleaning process. The secret is to give recovering addicts and those who are still struggling with their addiction something to believe in that is much stronger than their own inner cravings to consume and misuse hazardous substances. Daily meditation and consistent prayer are just a couple of the significant things you might come across. Our programs place a strong emphasis on spirituality as it relates to the overall healing process while also offering a caring, encouraging environment.
Faith-based rehabilitation programs have been referred to be "the strongest approach to treatment" for some time. The majority of state-funded treatment facilities merely require that you be a legal resident of the state, that you can demonstrate that you have no source of income and no insurance, and that you are upfront and honest about the seriousness of your addiction. You may still anticipate the bulk of the common practices utilized by other rehabilitation institutions because they are the ones that have been linked to effective outcomes.
Both inpatient and outpatient treatment programs are offered at Project Safe Denver. Professionals in Christian medical rehab may help you stop using drugs by using a scripturally based approach. Clients in Christian rehab facilities are required to pray to God for assistance in overcoming their dependence. The restoration of this link between addictive behaviors and a sober lifestyle is the main objective of faith-based drug recovery. In order to be most helpful to the person striving to attain healing, a faith-based program must give both spiritual and evidence-based aid that is tailored to the requirements of the individual.
The difference is that although religious rehabilitation facilities might do so and view your relationship with God as a significant element of therapy, secular clinics might not. Therefore, if someone you know seeks an alternative to the typical treatment processes and a spiritual experience, Project Safe Denver can offer this outlet and opportunity for Christian faith-based rehabs.


Easter Celebrations - April 2019
Date: 16th Apr 2019 @ 6:50pm
'Preparing for and Celebrating Easter'
This week we have been preparing for Easter. The children have been listening to the Easter Story and creating Easter crafts with Mrs Nicholls. During our adult-directed learning time the children have been making Easter cards, decorating our Easter tree and planting their own Easter garden. On Tuesday we had our Collective Worship outside in the prayer garden - we said prayers and blue bubbles into the sky. The children gave some lovely, heartwarming answers;
- "I am saying thank you to Jesus!"
- "I am telling Jesus thank you for my family/"
- "Thank you Jesus for dying on the cross!"
During our number time - we have been using the iPad to feed the Teddy Bear Easter Eggs. The children have been using the iPads without support - they can open the the brower and turn the iPad on and off without help.
On Thursday we gave our family and friends our wonderful Easter treats. The children worked incredibly hard to make these 'Eggs-ellent' cards.


Port Hope United Church Centennial 1875-1975 booklet, and other sources
EARLY DAYS OF METHODISM IN PORT HOPE
The following account, tracing the beginning of Wesleyan Methodism in Port Hope and
the surrounding area, was derived almost entirely from a report written by Mr. R. Dickson, Secretary of the Port Hope Methodist Church in March 1877 for the first
Anniversary of the opening of the main sanctuary of the new Church.
In the year 1813 Smith's Creek Circuit embraced an area between Myer's Creek
(Belleville) and Whitby and settlements in the rear. The minister labouring on the circuit that year was Rev. Thomas Whitehead. Ezra Adams, Thos. Madden, John
Rhodes and a few others preached occasionally during the war of 1812-1815.
In 1815 Rev. Nathaniel Reeder followed. Service was generally held in Mrs.
Britton's parlour or in a small log house, the only one on the north side of Walton Street at that time, which also served as a school house. On some occasions the
preachers held service in Mr. Jacob Choates Sr.'s bar-room or ballroom, near where the Queen's Hotel is now situated.
In 1817 The Revs. Isaac Puffer
and Elijah Broadman came. Shortly after, two English local preachers arrived, Messrs. Radcliffe and Woolsingcroft, one residing in Hamilton Township, the other
In 1818 a Post Office was established, called Toronto, and the following year the town was made a Port of Entry and received its present
name, Port Hope.
About this time a class was organized at Mr. Potter's house, Lot 6, Concession 3 of Hope, and in March 1819, a Quarterly Meeting
(probably the first ever assembled in the Township) was held in an unfinished house belonging to Mr. James Hawkins, Lot 11, Concession 4 in Hope.
cursor over the face
Near this spot, the new church at Canton now occupies a prominent position.
About the year 1823, another class was organized at Mr. Samuel Gifford's Corners
(now Marysville) of which Mr. Jacob Choate Jr. was leader.
In 1824 Rev. Anson
preached in Port Hope, and about this time a class was formed here with Mr. Alex Davidson as leader. The members of this class were William Hall and
wife, Mrs. Healey, Alien Harris and W. Baker.
Port Hope at this time was considered the centre of a large and important circuit. In 1823 the name was
changed to the "Cobourg Circuit" and class leaders for succeeding years were as follows:
1825 — D. Breckenridge, John Black
1826 — W. Slater, R.
Phelps, J. C. Davidson
1827 — W. Slater, Egerton Ryerson
1828 — J. Norris, Ephriam Evans
1829 — D. Wright, John Carroll
In 1827 a Quarterly
Meeting was held in Mr. Jacob Choate's barn, (on the farm later occupied by his son Nathan). It may be here stated that in 1828, Mr. Aaron Choate of
Perrytown occasionally took his team and drove to Mr. Hawkins', and then to the Gifford appointment to pick-up the Rev. E. Evans and as many persons as
his sleigh would contain (not omitting sufficient fire-wood) and thus drove on to the new school on Protestant Hill for worship — bringing a quarter of the
congregation with him.
In the following year, 1829, Port Hope was transferred to the Whitby Circuit, the Revs. R. Corson and C. Vandusen being
preachers. The circuit remained in connection with Whitby a few years, when it was re-united to Cobourg.
In 1831, the little band had quite an accession
to their strength by the arrival of Mr. Thos. Willcock and wife, Mr. Wm. Barrett, wife and son Richard and Mr. Nicholas Hawken. At this time a class of
nine was formed with Mr. Barrett Sr. as leader.
In 1832 Mr. Might and others arrived. Then came Messrs. Richard Howell, Robt. Mitchell and Thomas
In 1833 the Rev. Richard Jones on the Cobourg Circuit preached occasionally in the school house on Protestant Hill, the roof of which being
so bad and leaky, that he was obliged in wet weather, to keep shifting from one side of the desk to the other in order to avoid the dripping water.
'The Life and Times of the Rev. Anson Green, DD' 1877
Rev. Anson Green
This afternoon (Nov. 30th, 1824) by previous arrangement, I delivered what I was informed was the first sermon preached in Port Hope
by a Wesleyan minister. I had a shoemaker's shop for my church, his shoe-bench for a pulpit, and six persons for a congregation. Port Hope is the largest village on
the circuit. It is situated at the mouth of Smith's Creek, from which our circuit takes its name. It is full of enterprise and spirit, but so full of whiskey and sin
that it bears the name of 'Sodom.'
My text was, 'Some have not the knowledge of God: I speak this to your shame.' The wedge is now entered, and if we can
manage to get a congregation, Sodom may yet be redeemed, and by divine help we may hope to do some good.
THE ORIGINAL METHODIST CHURCH BUILDING IN PORT HOPE
The first attempt to build a church was made by Mr. Alex Davidson, a clerk in Mr. David Smart's store. He wrote to persons in different parts of the Province for
assistance in the erection of a suitable place of worship. He also wrote in a weekly paper, the Reformer, published in Cobourg by Mr. Radcliffe, showing the great need
of a Methodist place of worship in this locality, and the utter inability of the few members and friends of Methodism to meet the expense, and in this way succeeded in
securing some help. An application having been made to John David Smith Esq., for a suitable site, that gentleman presented the people with a lot on Brown Street on
which to build.
The first Methodist church in Port Hope, erected at the northeast corner of Brown and South streets in 1835, can be seen near the upper-left corner of this photo
taken in 1861/62. An eighteen-foot extension had been added to the east side of the church in 1859/60. To the north on Brown Street is the Presbyterian Kirk, St
Andrew's, built in 1860, sold in 1872 and torn down c1900. It was used as the first Port Hope High School building from 1873 till 1886. The approach to Jacob's
Ladder is in the foreground, just this side of the small structure that occupies a spot near where the Land Registry building, now the Port Hope Archives, was
erected in 1871. The Mill Street Presbyterian Church, the present day Skeena, opened in 1863 in the vacant area between the small structure and the grain warehouse
that was still standing there in 1904.Click here to enlarge photo.
Arrangements were at once made for building. The deed bears date December
21, 1833 and the Trustees named therein are William Barrett Sr., Richard Howell, John Might, Thos. Benson, Robt. Mitchell, Richard Barrett and Alexander
Davidson. The contractors were Robert Mitchell and Philip Fox. The edifice was erected and dedicated to the service of God August 11, 1835. Rev. Jones left in 1834
before the Church was built, but returned, as Chairman of the District, ten years later, to find a neat little church and a good congregation, which steadily
increased until the house could not contain it.
From 1832 to 1840 a number of ministers stationed on the Cobourg Circuit officiated in Port Hope — Revs.
R. Jones, Davidson, Bevitt, Davis and Bigger. As yet Port Hope stood in connection with the Cobourg Circuit and continued in that connection until 1840, when its
independent Circuit existence commenced.
The congregation continued to increase and before long it was found that the little Church was too small.
Arrangements were made for some enlargement, but within a few years the building again was insufficient to accommodate the congregation, and a further enlargement
became necessary. This time it was decided that, as the building could not very well be lengthened, it might be widened, and a plan was prepared to add eighteen
feet to the east side, thus affording room for fifty additional pews. On March 26, 1859 a subscription paper was written, and a canvass made; but it was not very
successful — the result being $115 in material and labour and $15 in cash. The Trustees decided, nevertheless, to borrow money and proceed with the work, and made
a contract with Mr. Bennett Janes for the enlargement.
The old pulpit was removed and given to a church in Haldimand, and a new one erected. New fences
were built around the lot, and a new wood shed built. Hot air heating and gas were introduced and the Church painted inside and out, the total renovations costing
By the time the Church was clear of debt the congregation had again increased to such an extent that more accommodation was required, but there
did not seem any place to which a further addition could be made.
The Church inside looked remarkably well, but outside it was an object, if not of
admiration, at least of curiosity. By adding eighteen feet to one side of the Church, the tower, originally in the front centre, had been left close to the corner,
and with a short roof on one side, a long one on the other, and a projection in the rear, it could not be said that the style was ancient or modern. The building
had been altered so often that the original shape was lost. It looked neither like a Church nor a barn. The design was certainly original. Nevertheless there are
noble and grand associations connected with that old Church.
About 7 o'clock in the morning, August 26, 1874, the town fire alarm was sounded. Firemen,
with their engines, hooks and ladders and chemical engine nobly fought the flames, but in vain. In a few hours the old Church was consumed and the Parsonage alone
escaped destruction. Despite the heroic efforts of the firemen, ably assisted by the citizens, ere noon arrived, the old Church was a thing of the past.
Several years before the destruction of the old Church, it had been realized by the Wesleyan Methodists of Port Hope, that their congregation was fast outgrowing
the capacity of the original building. They were determined to build a larger and more handsome edifice which would be at the same time more in accordance with
modern ideas and capable of affording all the necessary conveniences for holding regular services, Sunday school, prayer meetings, business meetings, and other
In 1870 a committee had recommended that a lot on Brown Street, belonging to John Shuter Smith Esq., be purchased.
The report of this
committee was received and adopted, and Messrs. Trick and W. Carveth were appointed to examine the site and test for a foundation.
On April 19, 1870 a
resolution was adopted by the Trustee Board that the lot be purchased, provided the congregation approved. At a meeting called for that purpose on April 26, the
following resolution was unanimously adopted:
"That the action of the Trustee Board in selecting Mr. Smith's lot be approved."
committee of the Trustees purchased the lot on September 6, 1870 for the sum of $1,600.00. Two lots were subsequently purchased, one on the west side for $425.00
and one on the north side for $360.00.
On March 26, 1873 the Board was increased from seven to fifteen members, and frequently met to discuss the
subject of building.
The building of two churches,
one in the east and one in the west part of town, was at this time frequently discussed. After
carefully considering and discussing the whole subject, a meeting of Trustees was held on
August 22, 1873 and the following resolution was unanimously
"Resolved — That we agree to build one Central Church".
A motion was then passed as follows:-"That in the opinion of this
meeting the most eligible location for the new Church is the lot selected and purchased by the Trustees from the late J. S. Smith esq., on the West side of Brown
Street and that the Church be built on that lot.
THE CHURCH IS ERECTED
Early in 1874 Smith & Gemmel of Toronto presented the design and
specifications for a new Church edifice and a contract for construction was awarded on June 9, 1874 to Mr. J. W. Wallace.
In the construction of the
building the following materials were used; 730,000 bricks, 103 tons of Cleveland stone, 166 cords of Kingston limestone, 265,000 ft. of lumber and timber and
145,000 shingles. The iron work was cast by R. Nichols and Co., and cost $1,700.00 The building committee appointed Mr. P. R. Randall superintendent in their
interests and the work progressed rapidly. On the 2nd of September, 1874, the corner stone was laid by the Rev. Dr. Enoch Wood, President of the Conference, with
the usual solemnities.
During erection of the new Church the Music Hall (which was located over the present Royal Bank of Canada) was engaged by the
Methodist Congregation of Port Hope for Church services at a rate of $5.00 per day, exclusive of fuel and gas. Religious worship continued there until September
12, 1875. Sabbath school
and the usual weekly evening services were held in the Y.M.C.A. hall which was engaged for that purpose.
On September 12, 1875 the Sunday school
room was dedicated by the pastor of the church, Rev. E. B. Harper, M.A., and the Rev. Dr. Nelles of Cobourg and from that date until March 1876 public
services were held in that portion of the church.
The main building was completed and officially opened on Thursday evening, March 2, 1876 by Rev.
B. I. Ives of Auburn N.Y.
The audience was the largest ever brought together in one building in Port Hope, numbering at least 1500 people. The
magnificent chamber presented a grand appearance when lighted up, with such a large concourse of our citizens assembled in it. Every denomination in town
was represented and in true evangelical spirit, members of other Christian bodies seemed equally gratified with their Methodist friends on the great
success of the opening.
About half-past seven Rev. Ives ascended to the pulpit and announced a hymn. This was followed by scripture reading and a
prayer in which he fervently invoked the Divine aid upon the services of the evening and the general welfare of the Church. Rev. Ives then preached a very
eloquent sermon from the words "The Glorious Gospel of Christ" found in St. Paul's second epistle to the Corinthians.
After the discourse the
Reverend gentleman alluded to the beautiful church they were opening, which was so soon to be dedicated to the service of God. He referred to the debt on
the building and spoke of the great drawback it was to any church to be labouring under such a load and how it retarded its growth and efficiency.
What a glorious thing it would be to offer this beautiful temple to God, untrammeled with any debt. It might seem to them an astonishing thing, he
said, and to some an utter impossibility, but he proposed to raise subscriptions to cover the $22,000 debt that night. This announcement was
received with a chorus of incredulous laughter by the people assembled. Rev. Ives then said the thing could be done and he had a method drawn up by which
it could be accomplished. He said he knew there were a number of men in the congregation who could give a subscription of $1,000, especially as every
contributor would have five years in which to pay the amount subscribed. Now, he wanted ten men to give $1,000 each. If anyone had been asked during the day
if there was a member of that congregation who would give a $1000 subscription, the answer would have been "no;" but nine men did come forward
and put down their names for $1000 each. The Ladies Aid agreed to raise another $1000.
Rev. Ives then went on lowering the subscription to
$500, then $200, $100, $50 and finally $25 getting large numbers at each. When the total was added up, it showed nearly $27,000, considerably over what was
required. Everyone present was astonished at the result and the donors were congratulated for their truly wonderful response.
On Sunday morning, March
5, Rev. Enoch Wood formally dedicated the church to the worship of God.
The March 1, 1876 issue of the Port Hope Guide contained a detailed
description of the Church building:
The whole building is unusual in style. The main building and the Sunday School room are separated to all intents and
purposes, having each a separate roof. A hall connects them, from which are the entrances to the school and classrooms and also the rear entrances, four
in number, into the church proper. There are also two entrances into the organ loft.
The length of the double edifice is 133 ft. There are two spires,
one in each corner in front. The highest one is 186 ft. and the other upon the west corner 100 ft. high. The height to the peak of the roof is 78ft. The
front entrances are through these towers, with winding staircases leading to the gallery.
The main auditorium is 80 ft. wide and 73 ft. long. The
ceiling averages 32ft. in height. The seats are arranged in somewhat amphitheatrical form, being placed in a half circle around the pulpit, upon a
floor inclined from front to rear. The gallery encircles three sides of the audience hall, the seats being raised in a manner which gives those sitting in
the rear seats as good a view as those in the front seats.
The seating accommodation is capable of considerable extension by means of fold away seats
which may be drawn from the ends of the stationary pews and each will accommodate one person. The pew ends are of iron painted in green and bronze
surmounted by an arm rest of upholstery-work in crimson repp. The seat cushions are also of crimson repp.
Mr. J. T. George received the contract for
the upholstery and fulfilled his contract in a commendable manner.
The seats are of pine, varnished so as to show the natural colour of the wood. On
the top is a roll of walnut and on the back of each is a spacious book rack. Besides being comfortable, the seats present a very handsome appearance.
The aisles converge toward the centre and are sufficiently wide to admit two people walking abreast. The front of the gallery is protected by open iron
work painted the same as the pew ends and surmounted by a roll of walnut.
The pulpit is in the centre of the north side. It stands on the lowest
part of the floor and is made of pine and varnished only.
In front is a handsome communion rail, supported by iron work of a plain pattern painted to
accord with the rest of the iron work, including the iron pillars which support the front of the gallery.
The pulpit is open and quite modern
in style. Above and extending backwards is the organ loft capable of holding 20 persons, in addition to the organ.
A white marble octagonal baptismal
font and pedestal with Gothic panels has been provided. Around the chamber of the bowl are the words "baptizing them in the name of the Father and of the
Son and of the Holy Ghost" cut in "early English letters". Within the communion rail is also a marble sacrament table, made by Joseph Hooper.
The organ is of Gothic style with handsome chestnut and walnut facings. The front pipes are gilded and all materials used are of the best description
and the workmanship of the highest class. The compass of the manuals is 56 notes and of the pedals 27 notes. The organ is divided into the great organ,
small organ and pedal organ with comprehensive mechanical registers and pedal movements. In the great organ are 558 notes and 52 feet of pipe. In the small
organ there are 368 notes and 36 feet of pipe and in the pedal organ 27 notes and 16 feet of pipe. Prof. Smith, an English organist, will have charge of the
organ and with the able choir will produce great music.
The ceiling is handsomely panelled. It is pure white as are the walls. There are four large
stained glass windows on each side and a large one being reversible. The Sunday School scholars provided for most of the room's furnishings. Its
dimensions are 75 feet long by 45 feet wide. The ceiling is 23 feet high, and is arched with open timber work. Rafters and beams show below the plaster and
are sustained by heavy brackets resting on turned corbels. The ceiling is finished with heavy wood cornices and bead and chamfered work. In front and
lighting the platform is a beautiful rose window of stained glass. There are also two additional windows in front, four on the south side and three at the
end. The room is lighted by two gas pendants suspended on brackets. This room has been pronounced one of the best school rooms in connection with any church
in the Dominion.
The lecture room is underneath the school room. It is 38 by 40 feet and is intended primarily for business meetings in connection
with the church. It is finished to correspond with the rest of the church. This room also contains the Sunday School library. At each end are three
classrooms 18 feet by 13½ feet. One of these is the Minister's vestry.
The bell which is hung in the east tower is a large one from the Troy N.Y.
bell foundry and weighs 1378 Ibs. It was provided by subscription solicited by H. G. Taylor and J. P. Clemes and cost $494.00.
The contractor, Mr. W.
J. Wallace, is deserving of much praise for the manner in which he has executed his contract and although an extension of time has been taken up, the
quality of work fully compensated for the unavoidable delay. Mr. R. P. Randall on behalf of the committee has been indefatigable in the prosecution of his
work and has earned the thanks of the congregation for the intelligent manner in which he has superintended the work. The Sabbath School children, by their
monthly contributions, have supplied much material for which they are deserving of honourable mention.
The Northumberland and Durham Atlas of 1878
gave the following account of the new edifice"The new Methodist church is incomparably the finest ecclesiastical edifice in Port Hope. It is situated
on the corner of Brown and South Sts., fronting on the latter. It was opened in March 1876 and its entire cost was not much under $50,000.00. It has seating
capacity for 1500 people and both externally and internally it reflects credit upon the taste and enterprise of the body who worship within its walls."
Cast of a play performed at the Methodist Church c1914
Thanks to Cal Clayton, Helen (Watson) Fulford and Don Douglas.Cursor over or tap a face to see name., Click here to enlarge photo.
THE UNITED CHURCH OF CANADA; PRODUCT OF CHURCH UNION
June 10, 1925 marked the consummation of the union of the Methodist, Congregational and a
large part of the Presbyterian churches in Canada to form the United Church of Canada with 8,000 congregations and 600,000 communicant members. The thrust
toward union was both spiritual and practical. "That all may be one" was the goal of many who were distressed at divisions within the church and longed for a
united witness to convince the World of the truth of Christianity. Along side this was the need to minister to scattered communities in our rapidly expanding
frontiers of Western Canada and to do it as economically as possible. A United Canada demanded a national United Church.
Various Presbyterian bodies
united in 1875 to form the Presbyterian Church in Canada; while following a similar series of unions, 16 Methodist groups became The Methodist Church in 1884.
By 1906 the Congregational Churches were consolidated into the Congregational Union of Canada.
The first invitations to consider church union came
from the Anglicans in 1885 in Ontario to the Methodists and Presbyterians. The Anglican Church soon dropped out and the Congregational Church was invited into
During the early 1900's while national joint union committees were working and the courts of the three churches were talking about
the desirability of union, many communities in the west and in northern Ontario were experiencing local unions. The outbreak of war in 1914 resulted in a hold
up in union negotiations; however, both the local union movement in the west and opposition in the Presbyterian church continued to grow during these years. By
1921 the local union churches of Western Canada formed their own general council and became another group in the union proceedings, which were culminated in
1925 following appropriate voting and government legislation.
For 50 years the Port Hope United Church has been the largest, most active congregation
in the community. Each of the uniting churches brought a great spiritual heritage into church union. The Congregational church brought the rights of individual
congregations, the liberty of prophesying, the love of spiritual freedom and the enforcement of civil justice. The Methodists brought evangelical zeal and human
redemption, the testimony of spiritual experience, the ministry of sacred song and concern for social righteousness. The Presbyterians brought the sovereignty
of God in Christ, vigilance for the church, care for education and sacred learning, and freedom from the state. The Local Union Churches brought concern for
community life and this important principle — in things essential, unity, in things secondary, liberty.
Since 1925 the United Church of Canada has
built upon this great inheritance. In the thirties it maintained its mission through drought and depression. In the forties it supported its young men and women
who marched off to war, and their families. In the fifties it built a new church every weekday and a manse on Saturday to meet suburban development. In the
sixties and early seventies it has increased its concern for world development and relief and worked for union with the Anglican Church in Canada and the
Christian Church (Disciples of Christ). All this time it has been a social conscience to the nation, sent missionaries to work with national churches in many
lands, ministered to groups of new Canadians in their own language and provided an educational programme second to none.
In 1968, the United Church
of Canada and the Canada Conference of the Evangelical United Brethren consummated a union first discussed with the Methodists in 1890 and again in 1910. Our
church continues to be a uniting as well as a United Church. Its many sided ministry and its strength in all parts of Canada, with the exception of rural
Quebec, make it a great, national church, worthy indeed of its early pioneers who dreamed of one church of Christ in Canada.
The Port Hope Times May 7, 1891
The attendance at the
Port Hope Methodist Sunday School has grown to such dimensions, that the church authorities have been compelled to increase the seating capacity for this
department of the church work. Plans and specifications for the enlargement of the school have been prepared, and tenders are now being asked for the erection
of the addition to the building. The church owned a 15 foot lane to the north of the school, and 15 feet additional have been purchased from Mr. Austin, whose
lot lies to the north of the lane. It is proposed to increase the width of the school by building on this 30 feet.
What is now known as the lecture
room on the ground floor will be done away with, and the Sunday School will be located in its place. The ceilings will be removed, and there will be a gallery
around the entire room, this gallery will also be used by the Sunday School, and will increase the seating capacity to 1,500. The land purchased cost $500; the
cost of the addition will be $6,000, and furnishings, $1,000. Work will be commenced immediately on the opening of the tenders.
The last Trustees and Official Board members of the Methodist Church in Port Hope 1924
Members not in the picture: W F Greenaway, Dr M S Hawkins, R S Caldwell,
Rev J W Totten, Elwin Brown and Mrs R Hayden
Thanks to Martha Clayton and Jim Phillips.Cursor over tap a face to see name. Click here to enlarge photo.
PRESBYTERIANS, CONGREGATIONALISTS AND METHODISTS IN PORT HOPE UNITE
Fifty years have elapsed since June 10th, 1925 when the Congregational Church, the
Methodist Church and the Presbyterian Church joined as one body to form the United Church of Canada.
Many Presbyterians, both old and young realized
the need to come together "in the unity of faith and the knowledge of the son of God" (Ephesians 4:13) for there is "one Lord, one faith, one
baptism, one God and Father of all, who is above all and through all, and in you all" (Ephesians 4: 5-6).
The Presbyterian Church was a vital,
happy congregation, but the membership became divided during the discussions relating to Church Union in 1924 and the differences of opinion caused a
somewhat strained relationship.
The National Union was consummated in June 1925, but the one hundred and twenty-five Presbyterian members in Port
Hope,who voted for Union, accepted letters of invitation from the Methodist Church to join them in March 1925.
It was with a feeling of nostalgia
for the past and hope for the future that all of the Union group met at the Presbyterian Church on Walton Street on Sunday morning, February 22, and
walked in one body down Brown Street to the Methodist Church which was to become Port Hope United Church.
Rev. J. W. Baird, Pastor of the Methodist
Church received and welcomed the Presbyterians. Along with them was the Rev. J. T. Daley, a retired Congregational minister,and his family.
the Presbyterian group was their minister Rev. F. W. Anderson, who favoured the formation of the United Church of Canada. He became a co-pastor with Mr.
Baird, one preaching at the morning service and the other in the evening, until Mr. Baird's resignation owing to poor health in 1926. At this time Mr.
Anderson was invited to assume the entire duties as minister and accepted, serving the United congregation until 1928, when he accepted a call from the
United Church Congregation in Nanaimo, B.C.
His devoted leadership gave great strength to the congregation of the Port Hope United Church, as they
faced the many problems of becoming a single congregation rather than two groups sharing the same building and minister.
Contributing to the harmony
was the decision by the newly formed session to serve the elements of the sacrament of the Lord's Supper to the congregation in the pews rather than at
the communion rail, and the gift of the Unionists of St. Paul's Presbyterian Church of a communion service of individual cups.
It is interesting to
note that a Union of the Bible Christian Church in Port Hope with the Wesleyan Methodist Church took place on a Sunday morning in 1885. The Bible Christian
Church was originally located in the house at 7 Hagerman Street.
On the morning of Union their Congregation walked in a body to the new Methodist
Church carrying with them two white china Communion cups which have rested in many places during the last 90 years, but are now safely located in the Port
Hope United Church.
United Church Choir 1925.Cursor over tap a face to see name. Click here to enlarge photo.
The United Church was inaugurated on June 10, 1925 in Toronto, Ontario, when the Methodist Church, Canada, the Congregational Union of Canada, and 70 per cent of
the Presbyterian Church in Canada entered into an organic union.
Joining as well was the small General Council of Union Churches, centred largely in
It was the first union of churches in the world to cross historical denominational lines and hence received international acclaim.
Impetus for the union arose out of the concerns for serving the vast Canadian northwest and in the desire for better overseas mission. Each of the uniting churches,
however, had a long history prior to 1925.
Cast of the operetta 'The Gypsy Rover' performed at the United Church c1939
Director, Ruth (Moffat) Turck; Musical Director, Thomas William Stanley;
Lighting, Keith Long
Photo by William Herbert Trott
Thanks to Jim Phillips, Helen (Watson) Fulford, Liz (McLellan) Davidson, Owen Lent, Ray Turck,
Dorothy (Dodd) Locke, Gwen (Hyne) Magee, Joyce (Evans) Gustar, Nancy (Hutchings) Peters and Irene (Baxter) Box.Cursor over or tap a face to see name, Click here to enlarge photo.


In keeping with our mission to attend to the whole person, Mary’s Woods is one of the few retirement communities that provide full-time spiritual care. With compassion and respect for each individual’s well-being, the pastoral services team supports the diverse spiritual needs and faith traditions of our residents, family members and staff. Whether or not you consider yourself to be religious, your spiritual well-being is essential to your quality of life – related to who you are, what you value, and your sense of meaning, connection and hope.
Our pastoral services team is rich in diversity and includes professional Chaplains and associates with master’s degrees in theology, divinity and applied theology, as well as an Ordained Priest and Protestant Minister. Staff members and volunteers of the department of pastoral services are experienced professionals that come from various religious traditions and are committed to the spiritual well-being of each of our residents. We offer diverse ways to deepen one’s spiritual life, including:
- Individual pastoral visits
- Healing services
- Faith sharing
- Classes and workshops
- Community service projects
- Interfaith worship services
- A variety of Christian Services (Catholic Mass, Christian Worship, Episcopal Eucharist and Presbyterian Gatherings)
- Silent worship
- Caregiver support
- Grief support
- Parkinson’s and Other Movement Disorder Support Group
- Support in times of illness or transition (Groups and 1:1 Support)
- End of life care
- Music (Hootenanny’s, Summer Solstice, Christian worship, and more)
- Assistance with memorial planning
- Reflection groups
- Special Blessings: Family, healing, new resident, pet, new home blessings
- Contact with your own faith community
An Interdenominational Celebrations Committee, composed of residents, collaborates with the pastoral services team.
The Chapel of the Holy Names in the Provincial House seats 400 and is the location for special interdenominational services, Catholic Mass and concerts. We also have a small chapel in the Marie Rose Center, along with private space in our pastoral services room and acres of beautiful natural settings for quiet prayer and reflection.


KNOX CHURCH from 29th Dec and following Tuesdays through January parents will be able to meet at the coordinators house, if you would like to attend please enquire by emailing firstname.lastname@example.org. The groups will run from 7pm to 9pm.
2nd February 2021 meetings will resume at Knox Church venue.
Covers Christchurch through to Nelson
CHRISTCHURCH REGION – REGIONAL OFFICE, PO BOX 33-185,
PARENT SUPPORT GROUP
Corner of Bealey Avenue & Victoria Street, 28 Bealey Avenue
Time: 7.00pm – 9.10pm each Tuesday


Conference Council on Youth Ministries (CCYM) is an organization that is dedicated to creating opportunities for high school youth to become living disciples of Jesus Christ!
Our team consists of students from around the New Mexico Annual Conference of the United Methodist Church who want to make a difference in the lives of our peers. We also have adult representatives from the three districts within our conference who guide us in creating effective and meaningful events for high school students.
We host conference-wide events at Sacramento Camp & Conference Center near Cloudcroft, New Mexico. Nestled in the Sacramento Mountains, the camp provides a one-of-a-kind experience with God that will last a lifetime. At camp, you will get the chance to get away from the distractions of everyday life, meet awesome people, eat spectacular food, and spend much-needed time with God.
At a CCYM camp, you will have the opportunity to meet other high school youth from around the conference and build lasting friendships. We are dedicated to providing you with an enriching message through small groups, large group worship, highly-esteemed speakers and bands, and of course… FUN! As high school students ourselves, we know that learning about God and coming closer to Him doesn’t have to be boring and tedious. CCYM is a way for high school students to grow in their Christian faith with other high school students, which is an incomparable experience!
In addition, district events are hosted throughout the year at various locations around the conference.
We hope that you will consider attending our next event and many more to come!
We’ll see ya soon,
The CCYM Team


An unapologetically pro-Rowan biography of one of the best yet most unremarkable Archbishops of Canterbury of recent years. Rowan Williams’ tenure in the job perfectly illustrates the Biblical principle that “my strength is made perfect in your weakness”. This brilliant, compassionate, scholarly, gentle man seems completely unsuited for his job, and often showed it with an inability to come down from the ivory tower when it really might have been a good idea. Time and again a particular issue called for some sensitive political nous and he simply couldn’t disengage his unworldly, scholarly settings. He could always see both sides of the argument and often seemed unable to realise that other people didn’t. AND YET that very feature of his gave the Anglican church the flexibility that prevented it from tearing itself to pieces over issues of gender and sexuality in the first decade of this century. Sadly, those issues inevitably dominate this book because they dominated Rowan’s tenure. Just think, if all those dissenting Anglicans had had the grace and sense to shut up and get on with it, that amazing mind and compassion could have been turned towards issues that actually matter and then what a force the Anglican church might now be!


IN PERSON WORSHIP THIS SUNDAY!!!! JOIN US!
@ BEACH BAPTIST CHURCH
Update from your Pastors:
September 28th was the most devastating day our Church Family has seen yet.
Since that day, we have dedicated the Beach Baptist campus to disaster relief work and help for our community here on Fort Myers Beach and we continued online services. While the work is far from done and the need in the community is still great, we are able now to shift our focus back to worshipping together as a family. It will be quite a while before we are rebuilt and in a permanent building, but until then, follow this website closely.
This is where you will find all things new, updates from us personally, and donation links and history.
Please hear us when we say… Beach Baptist is alive and well. This Church family will rebuild and thrive together for many years to come.
We look forward to taking this journey alongside you.
With Love and in His name,
Pastor Shawn and Pastor Mallie.