by Geert ter Horst
Upcoming Shabbat, the 10th of Iyyar, is the (131st) Yahrzeit of John Nelson Darby, the founder of the movement of the Plymouth Brethren, who died on April 29th, 1882. Darby was an Irish clergyman who became the intellectual father of what is known as theological Dispensationalism.
Although as Torah submissive Messianics we cannot accept all aspects of dispensationalist theology — at least not in its “classical” form, which demands the seperation of “Law” and “Grace” and of “Israel” and the “Church” — yet we have to consider that Dispensationalism was in many ways an important preparatory step for the development of Messianic Jewish theology, and that some dispensational distinctions are theologically expedient, and even necessary.
Darby was born on the 18th of November, 1800 (1st of Kislev 5561). He was educated to become a lawyer, but after a conscious conversion to Christianity during his studies, he chose ordination and became a deacon in 1825, and a priest in 1826, of the Established Church of Ireland. Already soon after entering the priesthood his views began to depart from the accepted cadres of traditional Christianity. Darby particularly rejected any interweaving of Church and State, and he started questioning the hierarchical and political structure of the Established Church.
Darby was to become very disappointed in the Established Church. He had been successful in preaching the Gospel to Roman Catholics, and converted many of them to the Church of Ireland. But he ran into a conflict with his superior, Archbisshop William Magee, who demanded that converts to the Established Church had to take an additional oath of allegiance to the king, George IV, to be accepted. Darby protested by a letter to the Archbishop, and eventually resigned.  He became convinced that the Christianity of the Established Church was a serious deviation from the teachings of the Apostles.  His own view of the Church gradually moved into the direction of a wholly spiritual community, governed by the Holy Spirit, and detached from all earthly power structures. He taught that established Christianity was worldly, entrenched in politics and potentially apostate, and that true believers were called to separate themselves from it and simply gather as brothers and sisters in the Lord.  He soon discovered that there were others with a similar vision and he joined them. One of the first of their communities was formed in Plymouth (1832). Hence the name “Plymouth Brethren”.
If this had been all, Darby would probably have been no more than a typical spiritual preacher who, as so many, tried to return to a pure and undiluted form of Christianity, based exclusively on the instructions of the NT. But his spiritual concerns about the Church led him to deeper theological reflections on the biblical differences between the Christian Church and the nation of Israel.
Darby sharply distinguished the Church as the mystical Body of Christ from the nation of Israel. He saw the principles of unity of the Assembly of Israel and the Assembly of Messiah as being hugely different, and indeed incompatible. The principle of Israel’s unity was its national election, the defining characteristics and limits whereof were given and explained in the Law. The Church’s principle of unity was personal saving faith in Jesus Christ.
According to Darby there is thus a distinction always to be upheld between Israel as a nation on the one hand, and the Body or Assembly of Messiah on the other. The two are never formally the same collection. From its inception, in the second chapter of Acts, the Assembly of Messiah was a distinct body within Israel (cf. Acts 2:13). It was the body of the believers, and the outward ritual sign by which they were distinguished was water immersion (Baptism) in Jesus’ name.
This essential distinction between the Church and Israel is the hermeneutical key for understanding Darby’s theology of Dispensationalism. From this distinction Darby draw the conclusion that traditional Replacement Theology was a serious failure. For Replacement Theology not only claims that the Christian Church is the legitimate successor of Israel, it also claims that the Church is the inheritor of Israel’s election and of the blessings connected to it. It says that the Christian Church is now the chosen people of G-d, the “true Israel” and that the unfulfilled biblical prophecies concerning Israel are to be fulfilled in the history and eschatological future of the Church.
Darby rejected this usurpation of Israel’s position by the Christian Church because his understanding of the essential differences between the two elections. In his view the one is a national election to a special place and function in the temporal life in this world; the other is a supranational election of individuals to the eternal life of the World to Come.
Messianics shouldn’t deduce from this that Darby denied that the Body of Messiah comprizes the believing remnant of Israel. Darby didn’t deny this obvious truth. The important point which he emphasized, however, is that once the Jewish believers were organized by the spiritual principles flowing from the resurrected Messiah, they had entered a framework which differed vastly from the framework of the Jewish nation and its Law.
Darby’s point was that in biblical history before Yeshua there existed no distinct body of believers. There was no distinct Assembly of which one could become a member and that was (supposed to be) composed exclusively of believers and thus was based on faith principles. No such thing existed before. In the situation before Messiah those in Israel who had a true saving faith and those who had not were not separated from each other or relegated to different communities. They lived together in one national community, within the context of the Sinai Covenant.
The Sinai Covenant doesn’t separate believers from unbelievers but only Israelites from non-Israelites. It is characterized by legal distinctions and demands, dealing with people groups on the basis of their natural descent and with respect to obedience and transgression. Although the Torah certainly encourages and demands faith and love (cf. Dt. 6:4), it doesn’t effectuate faith and love, nor does it deal with spiritual distinctions. It cannot make a distinction between the true faithful and the others as long as both comply with its legal demands.
Before Messiah believers from the Gentiles had not a community context at all, but were scattered individuals in a sea of apostate and idolatrous nations.
To Darby, the new thing introduced by the First Coming of Messiah is the formation of a congregation of those belonging to him, which congregation one enters by an explicit (confession of) faith accompanied by water immersion in Messiah’s name. That’s why this congregation is called Messiah’s Assembly or Body. This Body is always entered by a decision of faith and thus by free will. Nobody enters this Body by natural birth (as natural Israelites), by a legal conversion procedure (as proselytes), or by the use of force (as in the case of the forced conversion of Idumea under Jochanan Hyrcanus).
This Body or Assembly of Messiah, or the congregation of the faithful, is in Darby’s eyes not simply the collection of all true believers from all times. Only between the great events of the Resurrection and Second Coming this Assembly takes on public and outward existence and has an institutional life of its own, signified and manifested by a profession of faith, by water immersion (Baptism) in the name of Messiah, and by the celebration of the Sacrifice of Messiah in what is called the Lord’s Supper or Eucharist. The Supper expresses the unity of the Assembly in the most excellent way, namely as being the Body of Messiah (Christ) (cf. I Cor. 10:16-17). The unity of the Assembly is both signified and effectuated by the sharing of the bread and cup of the Supper. For that reason according to Darby the celebration of the Lord’s Supper is the very heartbeat of the life of the Assembly. This celebration gives it its own and proper mode of communal worship. The Lord’s Supper is also of central importance for maintaining the internal discipline of the Assembly. Blatant sinners are to be excommunicated.
It is not difficult to see how Darby’s idea of a fundamental distinction between Israel and the Christian Church led him to reject the traditional interpretations of much biblical prophecy. He concluded that the prophecies which had the nation of Israel as their subject-matter had still to be applied to that nation. To apply them to the Christian Church was simply out of the question if the Church weren’t Israel.
The consequences of this train of thought were revolutionary. The sharp distinction made by Darby between national Israel and the Christian Church made it possible to return to a literal interpretation of the prophecies. This led him to accept a literal restoration of Israel in a future Kingdom Age under the rule of the returned Messiah. The Plymouth Brethren, following Darby’s teachings, thus became the first Christian community which, as a community, fully believed in the future national restoration of the Jewish people. To them this was not something additional to the Christian faith, it was intimately connected to its very core. Darby’s theology of the spiritual nature of the Christian election and of the Church as strictly a faith-based community facilitated their appreciation of the different nature of the national election of the Jews.
If the Jewish nation were to be restored and a literal millennial Kingdom Age under the rule of Jesus Christ had to be accepted, then, Darby taught, the nature of this Kingdom had to be in accordance with the national nature of the election of Israel. The future Kingdom of Messiah and his present mystical Body had thus to be accepted as distinct and separate realities.
According to Darby, when the Kingdom will be set up, the dispensing of the household rules of G-d (i.e. the dispensation) will change, just as these rules changed — in the opposite direction — when the Jewish dispensation temporarily ceased after the national rejection of Messiah and gave way to the Christian Church.
The Kingdom cannot be called the Body of Messiah, since those who will be living in the Kingdom Age don’t formally enter it by an act of faith, followed by a public confession and by Baptism in Messiah’s name. In most cases those living in the Kingdom will enter the Kingdom by natural birth, by being born during the Millennium, wthin the realm of Messiah. Therefore they’ll have no choice but to obey the Reign of Messiah. So they don’t belong to this Kingdom by an act of faith.
For that reason there will no longer exist a distinct body which can be called the congregation of the faithful in the Kingdom Age. The ordinances of Baptism and the Lord’s Supper will cease. That the Supper will cease is clear from what is said in I Cor. 11:26. If Baptism were continued during the Kingdom, this would imply a forced Baptism, without spiritual value. For who would have any real choice of rejecting it? Such a rejection would equalize a blatant and public rejection of the reigning King, an offense of laesio majestatis against Messiah, which would result in the death penalty. Those living in the Kingdom Age will collectively be presumed to be faithful and loyal subjects of Messiah — until of course the goods prove to be unequal to sample. In that case punishment will follow.
Since Darby felt unable to reconcile the different divine elections of Israel and the Christian Church in one dispensation, i.e. in one set of divine household rules, he had to make sure that these dispensations only accidently ran simultaneously. The apparent problem he faced here was how the principle of grace which in his theory ruled the Christian dispensation was to be combined with the principle of Law which he viewed as the ruling principle of the Jewish dispensation.
This problem could be overcome with relative ease for the historical period of the emergent Christian Church. The continuation of the Jewish dispensation and the coming of the Kingdom were dependent on the national acceptance of the mission of Messiah. When Messiah and his Apostles were rejected, the coming of the Kingdom was post-poned to a later time (the Second Coming). The Jewish dispensation and the fulfilment of the prophecies connected to it were interrupted. Now the specific nature of the Body of Messiah, which was already formed on the Pentecost day mentioned in the second chapter of Acts, could be fully displayed, freed from the limits of the legal framework that in Darby’s eyes were foreign to it.
It was more difficult to cope with a similar problem at the other end of the history of the Christian Church. The Kingdom Age is preceded by the final ‘week’ or final seven years of Daniel’s prophecy, in the second half of which the Great Tribulation occurs. These seven years are a time of crisis leading up to the Second Coming and the establishment of the Kingdom. Darby says this time will be characterized by the complete apostasy of the Christian Church and her destruction through the hand of the infidel nations. While the Church has already gone through long periods of decline after the apostolic era and has corrupted herself by her aligning with the worldly powers and by allowing her to be infiltrated by unbelievers, yet her final definitive apostasy from the truth of the Gospel is to take place in the future, in the time leading up to the appearance of the Antichrist and the Great Tribulation.
At that time a Jewish remnant will emerge and become the official bearer of the witness of Jesus Christ. Darby affirmed that these Jewish believers in Messiah will be in covenant with G-d and will live according to the commandments of the Law. He denied, however, their membership of the Body of Messiah. He saw this group as forerunners of the Kingdom Age, leading Israel to its public recognition of Jesus Christ, at the Second Coming.
To assign to this role to a future Jewish remnant, Darby had to admit that at that time the Jewish dispensation, which stopped when Israel rejected its Messiah and his Apostles, would be running again. The Church-dispensation was to be viewed as a parenthesis, which filled the gap between the rejection and restoration of Israel.
In order to ensure that this Jewish remnant remained part of the Jewish nation which would inherit the Kingdom, and did not by their faith in Jesus Christ face the obligation to join the Christian Church, Darby had the Church — or better the born again believers in it — removed from the scene before the Great Tribulation by what he called the Rapture of the Saints. He taught that the Second Coming was to happen in two phases: a secret appearance of Jesus Christ, before the Tribulation, by which the faithful of the Christian Church would receive immortality and be translated to heaven, and a public appearance of Jesus Christ on earth, after the Tribulation, in glory and majesty, to judge Israel and the nations.
Darby’s thought must have been that the fulfilment of the biblical prophecies was impossible during the Church dispensation. As I said, in his perspective the Body of Messiah emerged only after the rejection of Israel. The re-election of Israel thus demanded its disappearance. If the Christian Church were to remain on earth until the Second Coming, its unity would be gone, since it would be split up into two disparate groups: A group of Law-free Gentiles and a Jewish remnant living under the Law. And there would be no sufficient reason why the timeline of biblical prophecy, more specifically the continuity of the year-weeks of Daniel’s prophecy, would be broken if it were not for Israel’s rejection.
An additional argument in favour of the Rapture was that the continuing existence of the Church until the Second Coming would create theological difficulties for the position that the Jewish remnant would enter the Kingdom in their mortal bodies. It goes without saying that this position was essential for any theological theory favouring a national restoration of Israel. If all believers belonged to the Body, and all members of the Body were to receive resurrection life at the Second Coming, then there would be no-one left to fill the earthly Kingdom in a mortal body, because the only ones still in their mortal bodies would all be unbelievers.
Although this doctrine of a secret Rapture of the Saints was a serious mistake — in the Scriptures the Second Coming is a single and undivided event — it followed naturally from Darby’s combined premises of the necessities of a sharp distinction between Israel and the Church, and the literal reading of the biblical prophecies.
Darby’s Dispensationalism and his doctrine of the Rapture can be interpreted as a first attempt to deal with the nagging questions of the relevance of the Torah and the unity of Jews and Gentiles in Messiah, from a perspective not bound to Replacement Theology. In nuce, we already see here the unfolding of the whole field of our present discussions on “One Law” and “Bilateral Ecclesiology”. Despite the fact that his solutions to these questions were not altogether tenable, Darby’s efforts have led to a greater Christian awareness of the literal fulfilment of the biblical prophecies and the literal future restoration of the nation of Israel.
Darby travelled a lot in Britain, the European continent, and the United States, to found Brethren communities and to spread his vision that the faithful should separate themselves from the traditional churches, which he considered to be ripening to apostasy, and gather simply as Christians on the basis of the unity of the mystical Body. His successes were limited, and oftentimes the Plymouth Brethren were considered oddballs and extremists.
Darby’s influence in the United States was historically enormous, however. He visited the US more than once on his missionary travels, but considered himself quite unsuccessfull. Ironically, ultimately he got vastly influential because the Americans didn’t in big numbers accept his admonition that true Christians should separate themselves from the traditional churches and join the Brethren community. His American followers to a large degree preferred the option of being a faithful minority within the traditional framework as a better way in witnessing for the truth. And although Darby deplored this attachment of American Christians to their churches, his Dispensationalism and his interpretation of the biblical prophecies gained wider acceptance exactly because the Americans who absorbed his teachings remained in their churches. Dispensationalism thus developed into an interdenominational theology, and Darby’s teachings on the future restoration of Israel were gradually accepted in more mainstream evangelical churches because they were no longer connected to “Darbyism” or the “sect” of the Plymouth Brethren. Their acceptance contributed to the Jewish- and Israel-friendly atmosphere of large sections of American Christianity.
Darby and the Dispensationalism of the Plymouth Brethren represent an important transitional historical stage between traditional Replacement Theology and the development of a messianic Jewish theological perspective. Darby was a great and creative theologian, in many respects unknowingly a precursor of Messianic Judaism, whose explorations remain largely relevant up to this day. In some matters he erred greatly, as in his Secret Rapture doctrine. In other matters he grasped the truth with stumbling, as in his ecclesiology and Dispensationalism. In yet other things he was simply right, as in his uncompromising affirmation that the nation of Israel will gloriously be restored and is destined to become the head of all the nations in the Kingdom of Messiah.
Since we are recommended to remember them “who have spoken unto you the word of G-d” and to follow their faith, “considering the end of their conversation” (Hebr. 13:7), I think it proper for Messianics, especially those of a Plymouth Brethren background, to honour the Yahrzeit of John Nelson Darby.
 Especially the distinctions involved in the Kingdom Offer to Israel, by the ministries of the forerunner, John the Baptist, Messiah and his Apostles. There are various dispensational hypothesis as to when the Kingdom Offer expired. In our opinion the Kingdom is offered to Israel until the end of the Acts of the Apostles. It expired in Acts 28:28.
 The letter is included in Darby’s Collected Writings and entitled: Considerations Addressed to the Archbishop of Dublin and the Clergy who Signed the Petition to the House of Commons for Protection (Dublin 1827)
 View for example his articles: “Considerations on the Nature and Unity of the Church of Christ” (Dublin 1828), and: “Separation from Evil God’s Principle of Unity”.
 In a letter of April 13th, 1832, Darby wrote: “Plymouth, I assure you, has altered the face of Christianity to me, from finding brethren, and they acting together.” [Cf. Darby, Letters Vol. III, Appendix, p. 230 — Heijkoop Edition 1971.] For the early history of the Plymouth Brethren, view: Peter L. Embley, The Origins and Early Development of the Plymouth Brethren, St. Paul’s College — Cheltenham 1966.
 This view is expressed in Darby’s article: “The Hopes of the Church of God in Connection with the Destiny of the Jews and the Nations as Revealed in Prophecy” (Eleven Lectures delivered in Geneva, 1840)


Fr. Michael Baggot was received into the Catholic Church on the Easter Vigil of 2003, after a high school conversation from agnosticism. Prior to entering the seminary, Baggot reported on prominent bioethical issues as a reporter. He has worked as the Correspondent of the UNESCO Chair in Bioethics and Human Rights since 2011. He is an Adjunct Professor of Theology at Christendom College, Assistant Professor of Bioethics at Regina Apostolorum, and the Curriculum Coordinator of the Catholic Worldview Fellowship program for university students.


Richard A. Coaxum, Pastor
Our Baptist Heritage
Our Church History
To glorify God by evangelizing the lost, offering inspiring worship, and equipping the saints in the most holy faith with edifying Christian training
…with all thy getting get understanding. Proverbs 4:7
2023 Church Theme
Romans 12:1 "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."
"We Are Saved To Serve, Not To Sit"


Have you ever wondered what is going to happen in the future? Maybe you’re curious what you’ll be doing in a year or who you’ll be friends with. Or perhaps you wonder how things will change in civilization like maybe all cars will be self driven in a few years. What’s amazing is that God knows all about each of these things that we wonder or daydream about. Even better, he tells us about important things coming in the future so that we can be prepared.
Way back in Daniel’s time God did the same thing. He gave Daniel visions telling when Jesus would come so that people could be ready. Unfortunately, even with the advance notice people weren’t ready but Jesus still came right on time. This video explains in detail the historical timeline from Daniel 9.
God loves us so much and wants only the very best for each one of us. Let’s trust Him no matter what the future may hold.
I pray that the God who gives hope will fill you with much joy and peace while you trust in him. Then your hope will overflow by the power of the Holy Spirit.


Christine Liu is a contemporary cappella and church musician in Taiwan.
She completed her music composition study at Northwestern University in Chicago, USA, where she founded the first East-Asian a cappella group on campus – The Treblemakers – and has been arranging and singing a cappella since then. She then studied at the Kirchenmusik Konservatorium Wien (Church Music Conservatory) in Vienna, Austria, where she served as an organist of the English Speaking Catholic Community. After moving back to her homeland Taiwan, and started a vocal group Voco Novo, and aims to bring Taiwanese traditional and aboriginal music into the world of a cappella. She is currently the alto and music director of Voco Novo, artistic director of Vocal Asia Festival, principle organist of the Holy Family Catholic Church, and the conductor of Tabor Youth Choir and Cultural-Bridges Bunun Singing Group.


A Christian community on Campus
Christian Union (CU) is a Christian Club at Melbourne University. Each week we hold numerous events ranging from bible studies, prayer groups, Bible Talks to casual social events. Anyone and everyone is welcome to come to any of our events. Whether you identify as a Christian, are curious about Christianity or have never thought about it— we would love to chat with you about God or even just about settling into life at University. Check out our events page and give our Facebook page a like to find out when and where each of our events are being held.


Philly Frassati was created to bring young men and women together under a common spirituality dedicated to love of God, intentionality in the Eucharist, love of neighbor, pursuit of virtue, and pursuit of adventure.
The Philly Frassati Society unites young adults on hikes, adventures, community gatherings and more throughout the greater Philadelphia area!
- Philly Frassati PilgrimageSat, Aug 14MilanAug 14, 5:00 AM – Aug 22, 9:00 PMMilan, Milan, Metropolitan City of Milan, ItalyJoin Philly Frassati on a once-in-a-lifetime pilgrimage, with Creatio Experiences, where we will literally walk in the footsteps of Pier Giorgio Frassati! Join us as we hike the mountains he hiked, pray in the churches where he prayed, and serve in the streets he served on.
“The faith given to me in baptism suggests to me surely: by yourself you will do nothing, but if you have God as the center of all your action, then you will reach the goal.”


Our congregation is small but diverse and is drawn from across Leicester and beyond. We usually come together at 6.30pm on Sunday* to celebrate the Eucharist.
Covid restrictions have now been lifted but we encourage you to do what you need to to feel safe in our space. Sanitiser is still readily available. We want to be 'safe enough'; to respect those who are feeling most anxious and wary, and live by the principle in 1 Cor 10:23 'Everything is permitted, but everything isn’t beneficial. Everything is permitted, but everything doesn’t build others up.' If you have any concerns relating to Covid please do not hesistate to talk to a member of clergy or a member of St Nick's leadership. The common cup has been reintroduced though if you would prefer to receive only in one kind, that is more than okay! To recieve the weekly newsletter please get in contact and ask to be signed up to the mailing list. You can also stay up to date via our Facebook, Twitter and Instagram pages.
Leicester Cathedral at St Nicholas...
You may have picked up in the local news that the Cathedral building is closing on 2nd January in the new year for 18+months for major refurbishment and the addition of a new visitor centre. The main 10.30am Sunday Eucharist will continue as normal but take place next door to the Cathedral in the Grand Hall of St Martin's House.
On Sunday afternoons the Choir and congregation have accepted invitations from parishes across the Diocese to join them in Choral Evensong and other special services. Here at St Nicholas we are offering the hospitality of our building for the Cathedral's daily midweek services, all of which are public acts of worship open to all.
Cathedral Services being held at St Nicholas are as follows:
Monday 8.15 Eucharist (Live Streamed to Cathedral Facebook)
Monday 17:30 Choral Evensong
Tuesday 8:30 Morning Prayer (Live streamed to Cathedral Facebook)
Tuesday 13.00 Eucharist (Live Streamed to Cathedral Facebook)
Tuesday 17.30 Choral Evensong
Wednesday 8.30 Morning Prayer (Live streamed to Cathedral Facebook)
Wednesday 17:30 Evening Prayer
Thursday 8.30 Morning Prayer (Live Streamed to Cathedral Facebook)
Thursday 13.00 Eucharist (Live Streamed to Cathedral Facebook)
Thursday 17.30 Evening Prayer
Friday 8.30 Morning Prayer (Live Streamed to Cathedral Facebook)
Friday 17.30 Evening Prayer
please head over to www.leicestercathedral.org for more information.
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SUNDAY SCHOOL CLASSES:
The Women’s Bible Class – (for retired seniors)
Meets in the Mark Room (Second Floor).
Led by Mary Jane Ludwig, 717-412-4822
The Wesley Mixed Class – (for 50 & 60 year olds)
Meets in the Luke Room (Second Floor).
Led by Paul and Elsie Haubert, 717-774-2713.
The Thresholds Class – (for 40 & 50 year olds)
Meets in the John Room (Second Floor).
Led by Marcia Draisey, 717-938-5473.
The Rechargers Class – (for parents of young children)
Meets in the Conference Room (Second Floor).
Led by Karen McCauley, 717-774-2288.
Wednesday evenings (Oct – April) Baughman UMC hosts “Bistro” which is an open fellowship meal (6 – 7pm) followed by classes for both kids and adults (7 – 8:30pm). Wednesday night Bistro a great way to “break bread” with friends, and to learn more about the Bible, Faith, and service to neighbor. Classes that are offered vary each session.
Wednesday night Bible Study during Bistro (Oct. – April) @ 7:00pm – 8:30pm.
Baughman’s UMW hosts two circles that meet monthly:
- The Joy Circle meets the 2nd Thursday (Jan., April, May, Sept., and Nov.) at 9:30am.
- The Faith Circle meets the 3rd Monday (April, May, Sept., and Nov.) at 1:30pm.
Examples of our service projects:
- Collecting nonperishable food for food pantries.
- Volunteering at local food pantries
- Collecting diapers for Delta house.
- Serving two lunches at Harrisburg’s UMC Neighborhood Center.
- Birthday/Bingo at Harrisburg's Paxton Home Ministries.
- Putting together health kits for Mission Central.
- Knitting/crocheting/quilting Prayer Shawls for the sick and home bound.
The UMW contributes $10,000+ each year to the church and local missions, and give $5,000 to the UM Annual Conference for mission work throughout the world. Money goes to the United Methodist Children’s Home, Neighborhood Center, Bridges Food Pantry, Ecumenical Food Pantry, Delta House, York Rescue Mission, and Downtown Daily Bread. We adopt “home bound” members and remember them on their birthday and holidays. We fill Christmas bags with fruit, candy, and cookies and deliver to the home bound. We purchase large print Upper Rooms for the homebound and deliver them. The UMW is active with 78 regular members and 30 active women. Our executive board meets 5 times a year where most of our business takes place. Ten women serve on the board.Contact: Dotsy Baiza: firstname.lastname@example.org.
Our Young Men's Fellowship generally meets once a month for Bible Study, dinner, volleyball and fellowship. These events are announced a few weeks before they occur. Please contact Tom Teffeteller: email@example.com.


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For St Paul that meant setting aside even the wonderful privilege of Jewish identity and giving priority to the cross and resurrection of Christ.It is in this light that the Church of England has to consider the difficulties over human sexuality that have been a source of tension and division for many years.” What this introduction misunderstands and misses is twofold.Paul begins his defence with the words, “I am a Jew” and then repeats this same claim “in the Hebrew language” in Acts 22 (“I am a Jew”) after which he immediately recounts in the past tense that he previously “persecuted this Way”. Paul over and over again, as “apostle to the Gentiles”, gives priority to the Jews even though he is clear many of them do not recognise Christ as Messiah.Moreover, returning to his letters, Paul counters Corinthian boasting with his own in 2 Corinthians 11.22: “Are they Hebrews? In Romans 1.16, he observes that the gospel is “the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek.” And in Romans 2.9-10, Paul writes that God’s judgement and God’s glory fall on “the Jew first and also the Greek” for “God shows no partiality.” In fact, “both Jews and Greeks, are under the power of sin” (Rom 3.9), “for there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to those who call on him” (Rom 10.12).For “Paul recognizes distinct histories of Jews and Gentiles” (Gaventa 2014, 103). But Paul has also reconceived who the people of God are after his encounter with the risen Lord.
I do not.” Paul Bayes : Stanley Hauerwas Naming God: The Burning Bush, the Cross and the Hiddenness of the Revealed God Richard B Hays What Is Handed Over: Maundy Thursday, Memory and the Gospel Peter Ould looks at a recent Com Res poll poll for Why big churches aren’t led by women “Care for their families is a key reason hardly any women are incumbents of the Church’s largest churches, a new research paper from Ministry Division has concluded.” The paper is here: Vocational pathways: Clergy leading large churches.
Firstly, in both his letters and in the Acts of the Apostles, Paul is a Jew and identifies clearly as a Jew in the present tense.
To state that Paul is “setting aside” his “Jewish identity” misunderstands Paul. I am a better one.” And here we encounter first-hand the tension in Paul’s identity.
In fact, this document makes explicit reference to Scripture only 5 times across its 19 pages of text.
However, one of the Pauline passages used to introduce this report is based on an unfortunate misunderstanding of the Apostle.


"For this child I prayed and the Lord has granted me my petition which I asked of Him."
1 Samuel 1:27
This was our early Christmas present. The week before Christmas I was in bed on a Saturday morning and thought maybe I should check my calendar. Once I did that, I took off for the store. And sure enough our prayers that we have been praying for years had been answered.
The past several weeks when you have been our "secret" have been so precious, but now it's time to share you with our friends and family.


Next week, the Knight Chair in Media Religion, the Office of Religious Life, the Institute for Advanced Catholic Studies, and CRCC are co-sponsoring a presentation by Jason Berry, an award-winning investigative reporter. We invite you to attend. Also, please invite your students!
“The Catholic Church and the Media: Story at the Crossroads”
Thursday, February 21, 2013 12 p.m. | Annenberg ASC 207
What is the direction of the church, 50 years after Vatican II, and how do reporters grapple with an institution that is evolving to meet modern challenges even as it remains rooted in tradition?


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He does not say whether his source is “original” Hebrew text or English translations Get access to the Member Daily Deal. However what sin does is that it makes us want to put ourselves front and centre.
In fact I believe that we don’t actually need to know how it plays out because biboe actually isn’t all that important — rather it is a distraction.
Very stimulating, invoked a greater desire to study the bible. It is true that the Bible says that we are all sinners and are under the judgement of God, however it is also equally true that Jesus died for the ungodly. Return to Book Page. The problem is that the sons of Noah exist in a hierarchy, with Shem at the top, followed by Japtheth, and finally by Ham. Genesis Hour 4: Mind you, most of the people that wrote the reviews will probably read mine and scream out ‘heretic’ but then again it is a badge that I wear with pride.
Could not be more impressed with this book. For those who have tried and failed to initiate a program of personal Bible study, “Learn the Leearn in 24 Hours” is ideal. If you would like to see what the new series looks like go to our YouTube Channel. Wayne and I read it together and plan on re-reading it bibld. Jun 04, Kalyn Barrick rated it it was amazing. Missler covers key points in each book and “connects the dots”, and how the Old Testament and New Testament work together.
It turns the Bible into the Enigma machine of World History. There continue to be many questions concerning hhours “Rapture” of the Church and its apparent contrast with the “Second Coming” of Jesus Chucck.
For all of those who actually believe that America was at one stage a Christian nation, just remember this: I don’t believe that we are supposed to take every part of the Learj literally, and when it comes to science there is actually a lot that we do not understand.
Isaiah, Jeremiah and Ezekiel Hour Where as most nations would have simply ceased to exist and would have vanished from the face of the Earth over that time, the Jews still exist and still have a racial identity.
It reads like a novel for the most part, although at the end, I found it more confusing. I gleaned so much enriched understanding of the prophetic aspects buble Scripture by reading this book.
Nothing in literature binle close. I don’t actually think that that is the case. The future is laid out in black and white for all to read.
It’ll challenge your perspectives in countless ways, for the best! To me that is preposterous. What Missler is doing is dictating what they believe to people who probably don’t know otherwise One big issue that I noticed was that he suggested that new Christians should read the book of Revelation first because ‘it bestows a mislser blessing on the reader’.
This fascinated me when I was younger because I love science, however I have since come to understand that science and the Bible don’t always fit.
Learn The Bible In 24 Hours by Chuck Missler
Learn the Bible in 24 Hours is an ideal study aid to help viewers and small groups grasp the big picture of Scripture. I’m not a biblical scholar at this point, but it was interesting. Apr 12, Elle rated leanr it was amazing.
The Book of Hebrews: I learned so much about the Mlssler. May 19, Elianastar rated it it was amazing. This book of the Bible uses more Old Testament quotes than any other. Missler combines his life-long love of Bible teaching with more than thirty successful years in the business world and a distinguished military career to bring you this unique perspective for attaining Biblical knowledge.
The thing is that I was making statements about the four horsemen without even realising that they were a reference to the book of Zechariah. In ‘Learn the Bible in 24 hours’ underwent a massive remaster and re-edit, all from the original footage.
Learn the Bible in 24 Hours
The Gospels Hour Judgement Look, I’ll be blunt, and I know that I am not making any friends here but I believe in sin, and I also believe in the judgement of God. Publisher’s Summary The ultimate literary adventure. The Consummation of All Things. This was a great read. I love it even more now. Abraham, Isaac, Jacob and Joseph. The thing is that the book of Revelation is not mapping out a path of future history, but rather is a book that was written to Christians living under oppression in Rome.


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Along the Road to Bethlehem – A Cantilon Christmas Concert
December 10, 2017 @ 2:30 pm - 5:00 pm| $25
***Tickets can now be purchased for $30 at the door only, as the online ticket sale has now closed.***
We thank everyone who has pre-purchased their tickets!
Cantilon returns to the Winspear Stage for the upcoming Holiday Season!
Come and enjoy the beauty of traditional Christmas Carols sung by our family of choirs, from the youngest singer to our adult choristers. Let us celebrate the most magical of seasons together!
During this event, tickets will be sold for special Cantilon Christmas basket raffle ($5/each) and a 50/50 Draw ($5/each). For full contest rules, please visit this link: Christmas Basket Raffle and 50/50 Draw Rules.