DOCSLIB.ORG

Membership Class

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Membership Class MEMBERSHIP CLASS 4616 Roswell Rd., NE Marietta, GA 30062 Phone: 770-973-4114; Fax: 770-565-0689 Church office email: [email protected] eastcobbpres.org Table of Contents Membership Process . 2 Our Philosophy of Ministry at ECPC . 3 What We Believe . 8 The Presbyterian Church in America . 9 ECPC Membership Essentials . 10 Membership Covenant . 15 Getting Connected at ECPC . 16 Entering/Updating Profile in myECPC . 19 myECPC Profile - Text Message Preferences . 21 Meet the Staff. 22 Student Ministries . 26 Children’s Ministries . 28 Early Childhood Education . 30 Small Groups . 32 Women’s Ministry . 34 Men’s Ministry . 36 Mission Ministry . 38 East Cobb Christian School . 42 1 EAST COBB PRESBYTERIAN CHURCH Membership Process To become a member of ECPC: Attend Membership Class Complete a Membership Profile (done online) Have an interview with an elder Upon recommendation for membership from the interviewing elder, you are voted into membership by the session. New members are publicly recognized, usually as a group, at a worship service If you want to take the next step: Your next step will be to request a membership interview from any of the class teachers. Ted Robinson, [email protected] Tim Locke, [email protected] Paul Owens, [email protected] 2 Our Philosophy of Ministry Churches can agree on doctrinal beliefs and still differ greatly in their philosophy of ministry. A church’s philosophy of ministry functions much like personality does with people: it colors the way we approach the world and how we react to the opportunities we see. It is not a marketing tool or a statement that we are the “best.” It simply details our strategies in ministry and how we believe God has gifted and called us to engage in that ministry. The gospel tells us that we are more sinful and broken than we ever imagined; but at the same time, we are more loved and accepted than we ever dared hope. In the gospel Jesus Christ says to us, “Me for you.” It is our intent for the gospel to saturate everything we do. The gospel informs how we worship, raise our children, handle conflict - everything. Vision Statement EAST COBB PRESBYTERIAN CHURCH, 2014 Purpose: To glorify God though Gospel Community Glorifying God is the ultimate purpose of all God’s activity. It is the great purpose of the Church to glorify its Lord Jesus Christ to the glory of God the Father. The church glorifies Christ by being a community centered on and functioning around the Gospel (1 Corinthians 15:20-28, John 17:1-5, Ephesians 1:3-10) The Gospel references the saving work of Jesus through atonement (1 John 2:1-2) but it also refers to God’s plan, from the foundation of the world, to reconcile all things to Himself through Christ and to make Christ preeminent as the Lord of all things (Colossians 1:15-20). The church as the assembly of God’s children represents the administration of Christ’s Kingdom until the consummation of all things (Ephesians 4:4-16) That community represents to the world what the Lordship of Christ will be like at the consummation (Ephesians 3:9-10). God’s intent is that His children would serve him through the works he prepared for them to do (Ephesians 2:10). Those works include the following: worship, evangelism, discipleship, obedience, deeds of mercy, the pursuit of justice, and all the manifest fruit of the Spirit (Matthew 5:2-12, 28:19-20, Galatians 5:16-26). The community, captured by the grace of God (Titus 2:11-14), follows the pattern of function that is found in the New Testament church by devoting themselves to the apostles’ teaching, to fellowship, to the sacraments, to prayer, and to benevolence (Acts 2:42-47). Vision: Bringing Gospel Reconciliation and Renewal. (Gospel R&R) God’s vision for his church is bound up in His great work of reconciliation and renewal being accomplished through Jesus Christ. From the founding of the Church, the Apostles 3 understood the mission of the church to declare the Kingdom of the risen Christ and to extend God’s offer of reconciliation and renewal to the world (2 Corinthians 5:11-6:1). Reconciliation is the work of Christ to establish the basis for mankind to be brought into a relationship with God, being adopted into His family. Born in sin, mankind is alienated from God, being dead in their transgressions and sins (Ephesians 2:1-5, 11-13), but God in love and being rich in mercy, made peace through the blood of Christ (Ephesians 2:14-16). The reconciliation between God and man makes reconciliation possible between man and man (Philippians 1:27-28). Thus, the church has been given the ministry of reconciliation, which includes seeking man’s reconciliation to God and to each other (2 Corinthians 5:18-6:13). Renewal is the work of Christ to bring the power of his resurrected life to bear on mankind and the creation (2 Corinthians 5:17, Ephesians 2:5, Romans 8:18-25). Christ’s renewal is individual as His Spirit regenerates hearts, enabling them to repent and believe (John 3:1-8, 1 Corinthians 2:10-14). Those regenerated and united to the living Christ are “new creations” (2 Corinthians 5:17). God’s plan of renewal through Christ extends to all the creation. Through Christ, God will undo the corruption of sin and remove His curse. The return of Christ will result in a new heaven and new earth (Romans 8:18-25, 2 Peter 3:13, Revelation 21:1). Because the church believes in the reconciling work of Christ, she engages in that work by pursuing mankind’s reconciliation to God and each other. That reconciliation work includes: evangelism, peacemaking, social reconciliation, etc. Because the church believes in the renewing work of Christ, she engages in that work by pursuing gospel renewal in men’s hearts and in society. That renewal includes: evangelism, social justice, societal work against the culture of death and abandonment, caring for widows and orphans, etc. Core Values: Covenant The church shares in God’s covenant of grace. That covenant unites us together as a diverse family (Galatians 3:28). The familial relationship is essential to our DNA and governs the decisions we make and the ministry we create. The heart of God’s covenant of grace is His faithfulness. As members of that covenant family, faithfulness to our responsibilities to God and each other is essential to church life. As covenant family we take seriously our responsibility to raise our children in the nurture and admonition of the Lord and to provide them with homes that image the love of Christ for his bride (Ephesians 5:22-6:4). 4 By God’s grace we will strive to live faithfully as a covenant community. Redemption The gospel teaches us that no one and nothing is beyond the redeeming work of God in Christ. It is the duty of every Christian to step in to the lives of broken people and institutions and to seek to reclaim them for the glory of Christ (2 Corinthians 5:11, 6:1-13, 10:5). We will strive by the grace of God to engage the darkness within and without with the redeeming grace of God. Love Paul teaches us that our religion is empty and powerless if we don’t have love (1 Corinthians 13:1-3). Love binds all things together in perfect harmony (Colossians 3:14). Love requires faithfulness to God and one another. These are the two great commands of the Scripture given by Christ, to love God and to love our neighbor (Matthew 22:37-40). Love does not shrink back but moves toward brokenness. Love moves us to speak the truth with care (Ephesians 4:15). By God’s grace we will strive to create and maintain a loving community that engages the world with God’s love. Courage As people of faith, we believe that God has called us to engage in our ministry with dependence on His power. We know that God uses hardship and trials to train us and cause us to live by faith (James 1:2-3, Hebrews 12:7-18). God also asks us to do what is beyond our ability so that the glory of accomplishment will be His alone (2 Corinthians 12:9). God asks us to risk for the sake of His Kingdom and we recognize that fruit only comes when the seed dies (John 12:24-26). With dependence on God’s grace, we will strive to live by faith and be courageous in our service to the Lord. While protecting the congregation, we will strive to advance the Kingdom of Christ. Humility “We have this treasure in jars of clay,” Paul says (2 Corinthians 4:7). While declared righteous we are sinners saved by grace. It is with this knowledge that we proceed to serve the Lord here on earth. Sin has affected our hearts, minds, and bodies. Recognizing this we believe that our course often needs correction, that our decisions are often based on our sight at the moment. We recognize that our actions as a church affect others and we open ourselves to receive correction from those we serve and to listen to one another. 5 While we seek reconciliation and renewal, we are constantly in need of it ourselves. Therefore, with dependence on the grace of God, we will continue to listen, evaluate and be evaluated. We will strive to maintain an accurate view of ourselves and an accurate view of God so that we, like our Savior, can walk humbly before God and Man.
Load more

Recommended publications
  • Catholic Missionaries in Africa
    Louisiana State University LSU Digital Commons LSU Master's Theses Graduate School 2009 Catholic missionaries in Africa: the White Fathers in the Belgian Congo 1950-1955 Kathryn Rountree Louisiana State University and Agricultural and Mechanical College, [email protected] Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_theses Part of the History Commons Recommended Citation Rountree, Kathryn, "Catholic missionaries in Africa: the White Fathers in the Belgian Congo 1950-1955" (2009). LSU Master's Theses. 3278. https://digitalcommons.lsu.edu/gradschool_theses/3278 This Thesis is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Master's Theses by an authorized graduate school editor of LSU Digital Commons. For more information, please contact [email protected]. CATHOLIC MISSIONARIES IN AFRICA: THE WHITE FATHERS AND THE BELGIAN CONGO 1950-1955 A Thesis Submitted to the Graduate Faculty of Louisiana State University an Agricultural and Mechanical College in partial fulfillment of the requirements for the degree of Master of Arts in The Department of History by Kathryn Rountree B.A. Louisiana State University, 2002 December 2009 Acknowledgments I would like to thank my family, especially my mom, for their support and encouragement throughout this process. Additional thanks go to Peter Van Uffelen for his invaluable role as translator and his hospitality during my stay in Belgium. ii TABLE OF CONTENTS Acknowledgments ........................................................................................................................................
    [Show full text]
  • January 18-22 Arden Presbyterian Church (PCA)
    January 18-22 Arden Presbyterian Church (PCA) 2215 Hendersonville Road Arden, NC 28704 ardenpres.org 828-684-7221 2017 Missions Conference Keynote Speaker: Rev. Dr. Lloyd Kim Guest Speakers: Rev. Esaïe Etienne Rev. Keith and Ruth Powlison Rev. Bill and Suzanne Scott Wednesday, January 18 5:00 – 6:15 PM Dinner, Multipurpose Room 6:15 – 7:30 PM Joint Youth & Adult program; Children’s Catechism Class Thursday, January 19 12:30 PM S.U.P.E.R. Saints Luncheon Featuring Keith & Ruth Powlison 2 Friday, January 20 5:30—6:30 PM Missions Dinner (need RSVPs) 6:15—8:00 PM Nursery for children up to age 4 6:30—8:00 PM Introduction of Missionaries Message: Dr. Kim Grades PreK – 5 Missions Program, Fellowship Room, led by Kathy Meeks Saturday, January 21 9:30—11:00 AM Church-Wide Breakfast (need RSVPs) Panel Discussion with Q & A Nursery provided during the panel Sunday, January 22 9:15 – 10:15 AM Joint Sunday School, Chapel 10:45– 12:00 PM Morning Worship Service, Dr. Kim preaching Flag Processional Faith Promise cards received 3 Rev. Dr. Lloyd Kim Lloyd Kim was elected coordina- tor of Mission to the World (MTW) by the 2015 General Assembly. A native of California, he gradu- ated from UC Berkeley with a degree in engineering and worked as a consultant with Ernst & Young before getting his M.Div. at Westminster Seminary in California and his doctorate in New Testament Studies at Fuller Theological Seminary. He was associate pastor with New Life Mission Church (PCA) in Fullerton, Calif., before joining MTW.
    [Show full text]
  • Download Download
    Ord, Leaving the Gathered Community 131 Leaving the Gathered Community: Porous Borders and Dispersed Practices Mark Ord A Baptist ecclesiology of the gathered community coupled with a characteristic concern for mission has led to a dynamic of gathering and sending within British Baptist worship. This engenders a demarcation between the church and the world, and a sense of a substantial boundary between the two. In this article I explore the metaphor of the boundary between the church and the world. In doing so, I examine recent theological proposals that present formation as taking place within the worship of the gathered community for the purpose of mission. I propose a picture of the boundary as porous and its formation necessarily occurring, both within the church and the world, through worship and witness. I argue that church–world relations are complex and cannot be described as ‘one way’ — from worship to witness. The article concludes by pointing to the need for sacramental practices for the church in dispersed mode, for example hospitality, as well as for the church gathered, for example baptism and communion. This implies recognising that there are graced practices of the church and indwelt sacramentality which find their rightful place in the context of witness in the world, by leaving the gathered community. Keywords Baptist ecclesiology; sacraments; mission; practices Baptist Ecclesiology: Local, Missional, Individualistic Baptists have long been characterised by ecclesiological concerns for both the local congregation and mission. In his book, Baptist Theology, Stephen Holmes states: ‘There are two foci around which Baptist life is lived: the individual believer and the local church’.1 These are classic concerns for the visible church, ‘gathered by covenant’,2 or as Thomas Helwys expressed it at the start of the seventeenth century, ‘A company of faithful people, separated from the world by the word and Spirit of God […] upon their own confession of faith and sins.’3 Mission does not have quite the same pedigree.
    [Show full text]
  • Vision Anabaino Sm
    2 0 1 1 VISION Anabaino PURSUING THE “GREATER THINGS” OF CHRIST’S ASCENDED MINISTRY TODAY! (JN 14:12) A PUBLICATION OF CHRIST PRESBYTERIAN CHURCH Why Mission Anabaino? by Rev. Preston Graham More Than A Strategic Plan, Mission Anabaino Is A Theological Vision In The Simplicity and Purity of Devotion to Christ Applied! In This Issue In strategic terms, “mission consistent impact of dynamic, CPC 135 4 anabaino” is “mission extensive church church planting!” As a planting.1 Church-Planting 6 practical plan, those who have studied the Again in CPC in the Hill 7 issue of church strategic terms, growth and church Keller’s On Campus 9 revitalization have conclusion is concluded with Tim based on Impact Week 10 Keller that studies supporting the Haiti 12 The vigorous, simple continual conclusion that Danbury 14 planting of new congregations new churches best reach new is the single most crucial generations, new residents, new Goatville 15 strategy for 1) the numerical socio-cultural people groups and growth of the Body of Christ the unchurched. The reasons and 2) the continual corporate often noted are understandable if A Shameless Pitch for 16 renewal and revival of existing Mission Anabaino churches. Nothing else--not not always obvious to those who crusades, outreach programs, attend existing churches. It takes para-church ministries, growing no more than five or so years before “cultural hegemony” nnn mega-churches, congregational consulting, nor church renewal begins to set in to the life of a processes--will have the church—when a particular kind of continued on page 2 Why Mission Anabaino? by Rev.
    [Show full text]
  • Mission Continues Global Impulses for the 21St Century Claudia Wahr̈ Isch-Oblau University of Edinburgh, Ir [email protected]
    Concordia Seminary - Saint Louis Scholarly Resources from Concordia Seminary Edinburgh Centenary Series Resources for Ministry 1-1-2010 Mission Continues Global Impulses for the 21st Century Claudia Wahr̈ isch-Oblau University of Edinburgh, [email protected] Fidon Mwombeki University of Edinburgh, [email protected] Follow this and additional works at: http://scholar.csl.edu/edinburghcentenary Part of the Missions and World Christianity Commons Recommended Citation Wahr̈ isch-Oblau, Claudia and Mwombeki, Fidon, "Mission Continues Global Impulses for the 21st Century" (2010). Edinburgh Centenary Series. Book 13. http://scholar.csl.edu/edinburghcentenary/13 This Book is brought to you for free and open access by the Resources for Ministry at Scholarly Resources from Concordia Seminary. It has been accepted for inclusion in Edinburgh Centenary Series by an authorized administrator of Scholarly Resources from Concordia Seminary. For more information, please contact [email protected]. REGNUM EDINBURGH 2010 SERIES Mission Continues Global Impulses for the 21st Century REGNUM EDINBURGH 2010 SERIES Series Preface The Centenary of the World Missionary Conference, held in Edinburgh 1910, is a suggestive moment for many people seeking direction for Christian mission in the 21st century. Several different constituencies within world Christianity are holding significant events around 2010. Since 2005 an international group has worked collaboratively to develop an intercontinental and multi- denominational project, now known as Edinburgh 2010, and based at New College, University of Edinburgh. This initiative brings together representatives of twenty different global Christian bodies, representing all major Christian denominations and confessions and many different strands of mission and church life, to prepare for the Centenary.
    [Show full text]
  • Mission to the World
    Christianity Mission to the World Mission to the World Summary: For all of Christian history, missionaries have traveled across the world with the goal of creating a global church. Following the routes of empire and trade, new Christian traditions arose. Some served the interests of colonizing powers while others, influenced by diverse indigenous cultures and identities, opposed European imperialism. The history of Christian missions is as old as the church, inspired by the commission Christ left his followers to “make disciples of all nations.” Such zeal was seen in the early Syrian Christians who missionized as far as India and China in the early 3rd to 7th centuries. It was also the mission of early Roman monks that first planted churches in Ireland and England, Germany and Northern Europe, and Russia and Eastern Europe. However, the 16th century, which saw both the Protestant Reformation and the Catholic Counter-Reformation, was also the beginning of European colonial expansion and with it, church expansion. The Spanish conquered and colonized in the lands of South America, Mexico, and the Philippines. The Portuguese planted colonies in Brazil, Africa, India, and China. The British Empire included territories in India, Ceylon, Burma, Africa, Australia, and North America. The Dutch were in Indonesia and Africa. The French had colonies in Africa, Southeast Asia, and North America. The spread of Christian churches followed in the tracks of empire, trade, and colonization. At times, the churches and missionaries were involved or complicit in the exploitation and oppression of colonized people. It is also true, however, that missionaries were among the strongest critics of colonial excesses.
    [Show full text]
  • Herald of Holiness Volume 79 Number 01 (1990) Wesley D
    Olivet Nazarene University Digital Commons @ Olivet Herald of Holiness/Holiness Today Church of the Nazarene 1-1-1990 Herald of Holiness Volume 79 Number 01 (1990) Wesley D. Tracy (Editor) Nazarene Publishing House Follow this and additional works at: https://digitalcommons.olivet.edu/cotn_hoh Part of the Christian Denominations and Sects Commons, Christianity Commons, History of Christianity Commons, Missions and World Christianity Commons, and the Practical Theology Commons Recommended Citation Tracy, Wesley D. (Editor), "Herald of Holiness Volume 79 Number 01 (1990)" (1990). Herald of Holiness/Holiness Today. 97. https://digitalcommons.olivet.edu/cotn_hoh/97 This Journal Issue is brought to you for free and open access by the Church of the Nazarene at Digital Commons @ Olivet. It has been accepted for inclusion in Herald of Holiness/Holiness Today by an authorized administrator of Digital Commons @ Olivet. For more information, please contact [email protected]. Board of General Superintendents (left to right): John A. Knight, Donald D. Owens, William J. Prince, Raymond W. Hurn, Jerald D. Johnson, Eugene L. Stowe PROCLAMATION 1990 is our Year of Sabbath. The next 12 months we are tional AIDS crisis, and now serious consideration of doing calling Nazarenes around the world to prayer—“THAT away with civil marriage ceremonies—let alone religious THE WORLD MAY KNOW!” The appeal was first made at ones. In some countries euthanasia is actually being prac­ the General Assembly this past June when we gave the fol­ ticed. It now appears that in certain areas drug testing may lowing background for our request: become mandatory, even in elementary schools.
    [Show full text]
  • The Origins and Early Development of Scottish Presbyterian Mission in …
    The origins and early development of Scottish Presbyterian mission in … The origins and early development of Scottish Presbyterian mission in South Africa (1824-1865) Graham A Duncan Department of Church History and Polity, University of Pretoria, Pretoria, South Africa Abstract This article traces the origins and development of the Scottish Presbyterian mission in South Africa through its Scottish antecedents to its actual establishment in South Africa in 1824 until the end of the first phase of the mission in 1865. It begins by examining the Scottish context, the contribution of voluntary societies and the “Disruption”, both of which had serious implications for missionary growth. It then moves to South Africa and examines the birth of the mission through mission stations, institutions and the participation of black people. The origin of the Mission in Scotland The Reformation The Preface to the Scots Confession (1560) states clearly, “And this glad tidings of the kingdom shall be preached through the whole world for a witness to all nations, and then shall the end come.” The Confession closes with the prayer, “… let all the nations cleave to the true knowledge of Thee” (Cochrane 1966:163, 184). Clearly, it was the intention of the nascent reformed Scottish church that mission to the world was a priority. However, for more than two centuries, this did not materialise. The severe shortage of ministers may have been responsible, in part, for this state of affairs as well as the internal political situation in Scotland. While Ross (1986:33) acknowledges the insignificant missionary impulse and indifference on the part of the established church from the 16th century Reformation up to the late 18th century, he claims that mission has always been integral to the life of Christianity “despite its high and low points”.
    [Show full text]
  • Caring for Missionaries on Home Assignment
    Caring for Missionaries on Home Assignment A Workbook for Churches in North America Compiled and Written by Charles A. Warner Senior Consultant—Global Member Care Barnabas International www.barnabas.org (Look for the new related website (http://membercare.online/) by winter 2021.) Acts 13:1-3 and 14:26-28 “1Now there were in the church at Antioch prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a lifelong friend of Herod the tetrarch, and Saul. 2While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” 3Then after fasting and praying they laid their hands on them and sent them off.” (ESV) “26And from there they sailed to Antioch, where they had been commended to the grace of God for the work that they had fulfilled. 27And when they arrived and gathered the church together, they declared all that God had done with them, and how he had opened a door of faith to the Gentiles. 28And they remained no little time with the disciples.” (ESV) 1 Sam. 30:6b “But David strengthened himself in the Lord his God.” (ESV) 2 © 2020, 2016, 2014, 2011, 2007, 2002 Charles A. Warner Printed in the United States of America All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopying, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews.
    [Show full text]
  • Chapter 7: the Task of the Missionary Church in the World
    7. THE TASK OF THE MISSIONARY CHURCH IN THE WORLD 7.1. INTRODUCTION In this chapter we will examine the second side of the church’s relation to its own mission: the calling of the missionary church in the world. Newbigin makes two critical distinctions that form the basis for this chapter: mission and missions, and missionary dimension and missionary intention. Mission is a comprehensive term that refers the whole task the church has been given in the world. Closely related to this term is ‘missionary dimension.’ Since the church is defined by its witness to the kingdom of God, the whole of its life exhibits a missionary dimension. Missions refers to the task of the church to erect a witness to the kingdom where one does not exist. Missionary intention alludes to specific activities that cross the frontier between belief and unbelief. The terms mission and missions cover the various tasks the missionary church is called to carry out in the world. In terms of mission, Newbigin emphasizes three responsibilities to which the church is commissioned: evangelism, social witness, and the calling of believers in culture. Newbigin does not list these together in a systematic way. Rather these three aspects of the church’s mission are included in this chapter because these are the activities that Newbigin refers to most often when he speaks of the mission of the church in the world. Missions as the calling of the church to make known the gospel in places where it is not known also receives frequent attention in Newbigin’s writings.
    [Show full text]
  • Celebrating 175 Years of Presbyterian World Mission
    GENERAL ASSEMBLY MISSION COUNCIL / Summer 2012 mission www.pcusa.org/missioncrossroads CELEBRATING 175 YEARS OF PRESBYTERIAN WORLD MISSION GENEROUS COMMITMENT / WORLD ROUNDUP / DALLAS II / SERVING IN BANGLADESH / TEACHING ENGLISH AND SHARING GOD’S LOVE + MORE AT THE CROSSROADS The heritage of Presbyterian World Mission is rooted ultimately in Christ’s Mission Crossroads Great Commission to make disciples of all is a General Assembly nations and his Great Commandment to Mission Council publication love God and neighbor. Presbyterians have about the church’s mission born faithful witness to the gospel around around the world. the world in settings that range from great urban centers to small rural villages. Presbyterian World As we celebrate the 175th anniversary Mission is committed to of international mission by the General sending mission personnel, Assembly of the Presbyterian Church, empowering the global we give thanks for the faithful mission church, and equipping the work that was already being done in 1837. Today, total personnel engaged in World PC(USA) for mission. Mission number almost 200, serving in EDITOR approximately 50 countries. Presbyterian World Mission inherits that legacy. Judson Taylor Over the years, Presbyterian missionaries have planted churches, built GRAPHIC DESIGNER Hunter Farrell hospitals, and started schools around Mark Thomson the world. The seeds sown by those missionaries have in many places developed CONTRIBUTORS into robust and self-sustaining churches and institutions now led by local Christians. Sharon Bryant, Kati Among them are the Presbyterian Church of Korea, the Evangelical Theological Seminary Cannon, Patrick Cole, in Cairo, and Good Shepherd Hospital in the Democratic Republic of Congo.
    [Show full text]
  • BAPTIST INSURANCE to Bring That Particular Individual to a Saving Faith
    WE have said many times that the strength of the Baptist Missionary Society stems and has always stemmed from its grass-roots support in local Baptist churches. In the Baptist churches of the British Isles our missionaries are nurtured and sent out; those same churches provide the resources to support their work; and they are upheld and uplifted by · the faithful prayers of committed Baptist church members. As a Society, however, we have to recognize that there have been many changes in Baptist Church life over the last 20 years. The mobility of the population as a whole has brought many people into our churches from a non Baptist background. We can no longer assume that every person within a Baptist church has a knowledge of BMS history or an under­ standing of what we are about in world mission today. There is a big job to do in education about the world Church. There are many ways in which the Society is trying to tackle this. We are endeavouring to improve all of our promotional materials so that we can assist eh urches in their teaching programmes. But we realize that unless key people in the churches are enthused about world mission then no amount of material sent out from Mission House will be of any use. In order to work more effectively at the 'grass-roots' the BMS General Committee, at their meeting in March, decided to extend the use of area representatives to cover the whole of England. Wales and Scotland have had representatives for a long time, but in England only in the North West have we had a full time representative, whilst honorary representatives have served in the North East and the West Midlands.
    [Show full text]