DOCSLIB.ORG

Unit 4, Lesson 1 the Great Adventure of the Salvation Army

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Unit 4, Lesson 1 the Great Adventure of the Salvation Army Module 1, Unit 4, Lesson 1 The great adventure of The Salvation Army Guiding Principle: God always moves His people forward to begin something new. Memory Verse: “He told them another parable: ‘The kingdom of heaven is like a mustard seed, which a man took and planted in his field. Though it is the smallest of all seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds come and perch in its branch- es.’” Matthew 13:31-32 (NIV) Leader’s Background Information: The story of the beginning of The Salvation Army is the story of God making all things new. This lesson will focus on the conversion of Paul and the call of William Booth to show how God can use people from all walks of life to be the vessels of His message. In this lesson, you will ask the junior soldiers to be quiet and listen for what God might say to them. It is valuable to start teaching children at a young age to listen for God’s voice and to give them time to practice. It can also be confusing for some children because especially younger junior soldiers are concrete thinkers. They want to hear God’s voice in their ears. Some might think they don’t really love Jesus if they don’t “hear” anything. It’s important that these young ones don’t get discouraged. Guiding Principle: God always moves His people forward to begin something new. Scripture: Matthew 13:31-32 (NIV) Activity What Kids Do Preparation Materials See Ya!: Junior soldiers answer Create an open space for IMPACT • None (8-10 min) questions in groups to learn play. about each other. • Lightbox • Action Figures Junior soldiers learn that Review lesson. • Flashlight ILLUMINATE God changed the life of Saul Review verse. • Cardboard box (10-15 min) to begin a movement that Make a lightbox using the • Craft knife continues today. instructions on Worksheet #1. • Tape • Scissors • Bibles Junior soldiers watch the members of the SRT in the Treehouse as they Have PC/tablet ready to • Video INVEST learn how The Salvation play the video. • Small group questions (10-15 min) Army got started. Read through the questions • Small notebook Junior soldiers reflect on the ahead of time. • Small reward lesson and the things God may be saying. • Copies of Worksheet #2 on acetate paper or overhead Read through project projector sheets directions. • Fine-tipped Sharpies® Story Viewer: Lay out the supplies for each (variety of colors) INSPIRE Junior soldiers make a junior soldier. • Scissors (10-15 min) story viewer. Print Worksheet #2 on • Toilet paper tubes acetate sheets. • Craft knife Copy Take Home Worksheet. • Glue • Tape • Take Home Worksheets One idea to keep the junior soldiers engaged is to set up stations! If you have a large group, play the game and teach the lesson with the junior soldiers all together, then divide into two groups. The first group will watch the video and go through the small group questions, and the second group can work on the craft; then switch. IMPACT See Ya! Group size: 8-50 Preparation Time: 5 minutes Time Needed for Activity: 15 minutes Materials: • None. Preparation: • Prior to class create an open space for play. If you are indoors, put chairs around the perimeter of the room. If you are outside, find an open space to play that is free of debris or obstacles. Directions: 1. The junior soldiers will be divided into small groups of 4-5 people and will stand in a circle. 2. The object of the activity is to have participants discuss some things that they may have in common, and then to decide which person has the most (or least, or best, etc.) of these. For example, in your groups of four or five participants, find out who has the most brothers and sisters. The facilitator should allow the group about a minute or so to discuss this; leave a bit of time to learn the names of everyone in the circle. 3. Then, the facilitator says loudly, “one, two, three,” and the rest of the group says loudly, “See ya!” as they bid farewell to the person with the most brothers and sisters. This person then moves on to another circle. For those circles where a member has left, but a new member has not yet joined, encourage them to say loudly, “Over here, over here, over here!” 4. Once a new member joins a group and learns the names of the others, a new question is given to the group, such as, “Who has traveled to the most states in the US?” which typically not only brings about the number of states, but perhaps a few stories about some unusual or interesting locations that the junior soldiers in the group have visited. After a few minutes, say, “One, two, three…See ya!” Say: Let’s form a circle to hear the directions for our game. First, I need everyone to get into small groups of four to five people and stand in a circle. Let’s have the groups be about 15 feet apart from one another, if possible. First, we need to teach everyone a couple of rules. Count how many people you have in your group right now. This is the number of people that you always need to have. For example, this group here has five people in it. It will always need to have five people in it. Okay? In a minute, we’re going to be M1U4L1: The great adventure of The Salvation Army 3 IMPACT switching up people in our groups, so we need to make sure that all groups have the right number of people in them. I’m going to give you a question to discuss in your small circle, for example, “Who has the most siblings in your group?” Once you decide who the person is, you wait for me to say “READY?” When you hear me say that, the group will all say, “See ya!” and the person who the group indicated had the most siblings will leave the group and find a new group to join. It is important that no one leaves the group until they hear the words "See ya!." Once this person leaves your group, you then say, “Over here, over here, over here!” until a new person joins your group. Let's pretend that someone has just left your group, and you are wanting to welcome a new person into your circle. Yell "Over here, over here, over here!" Remember, only one person can join a group each time we switch. Are there any questions? Let’s begin.1 Try some of the following questions or think of your own: • Who has the most pairs of shoes? • Who is the tallest person in the group? • Who has the most cousins? • Who has the most pets? • Who has the largest pet? • Who has watched the most videos or movies this month? • Who has the most books in their room? • Who is wearing the most jewelry? • Who has the whitest socks on? • Who has traveled the farthest distance from here? After the game, say: In this game we started in one circle, then had to move to a new circle and meet new people. In today’s lesson we are going to talk about how God moved people to cross new boundaries to meet new people and to visit new places. God always moves His people forward to begin something new. Let’s learn more about this. 1 Cain, James and Thomas Smith. The Book on Raccoon Circles. (Kendall/Hunt Publishing Company, July 2010), 46. 4 M1U4L1: The great adventure of The Salvation Army ILLUMINATE Before class, create a lightbox using the guide on Worksheet #1. Say: Today, we are going to talk about how God is about new beginnings. Let’s say a prayer before we get started. Dear Jesus, we praise You because You are a God who is always making all things new. Open our eyes to the things that are broken, and how we might help in situations that need attention. Help us to always ask for Your help. In Your name we pray. Amen. God always moves His people forward to begin something new. He moves them to cross new boundaries, to meet new people, and to visit new places. God began something new when He sent His Son, and His Son Jesus, in turn, sends us to be His ambassadors (John 20:21; 2 Corinthians 5:20). God is a God of new beginnings. From the beginning of time, God has been creating new things. In the very beginning, He created the world and all that filled it. The story continues today with each new generation, in new places and with new stories of God's redemption. YOU are a part of that story. Let’s look at the Bible to read about someone who had a pretty crazy transformation. We are going to read about the conversion of Saul. But first, I need some helpers! Choose three junior soldiers: one will be Saul, one will be Ananais, and one will be the blinding light. You will need your light box that you created using the instructions on Worksheet #1. Use two action figures for Saul and Ananais and a flashlight for the blinding light. Once your junior soldiers have their characters, read the Scripture and instruct them to act out their part in the story inside the lightbox. The blinding light will be a flashlight given to one junior soldier to hold and turn on during the story.
Load more

Recommended publications
  • Religion and Working-Class Culture in Ontario, 1882-1890
    The Knights of Labor and the Salvation Army: Religion and Working-Class Culture in Ontario, 1882-1890 Lynne Marks IN 1883 THE SALVATION ARMY marched on Kingston. Intense excitment pervaded the town, with the Army hall packed night after night As was the case in towns and cities across Ontario, most of the men and women who flocked to the Salvation Army's tumultuous all-night meetings and rowdy parades were working-class. In Kingston, working-class involvement is seen most vividly in reports that in the town's major factories, "noon day prayer meetings amongst the working men are established.Jind conducted by the men themselves".1 By 1887 a very different working-class movement gripped the same workplaces. Workers at Kingston's Victoria Foundry, the Locomotive Works, and the cotton mill, who had organized Salvation Army prayer meetings four years earlier, now had joined the Knights of Labor (K of L). In May 1887, they were out on strike.2 Bom the Knights of Labor, a major working-class organization, and the Salvation Army, which in this period was an exclusively revivalistic movement, drew mass support from Ontario's working class. It is no coincidence that both movements appeared in the 1880s, and saw their period of greatest strength in this decade. Industrialization first emerged in Ontario after mid-century, but was not well established until the 1870s and more particularly, the 1880s. In tiny villages and small towns across the province, as well as in larger centres, industrial wage work had become a way of life for many Ontarians.3 Choroid Post, 23 March 1883 (letter from Kingston).
    [Show full text]
  • Proceed I Ngs Wesley Historical Society
    Proceed ings OFTHE Wesley Historical Society Editor: E. ALAN ROSE, B.A. Volume XLVIII May 1992 THE ORIGINS AND GROWfH OF PRIMITIVE METHODISM IN FAST SURREY ESCRlrTIONS of southern England as poor territory for Nonconformity abound in the writings of nineteenth-<:entury D ministers and laity. Seeing Anglicanism as wholly predominant in the South, contemporary observers were quick to draw connections between the perceived ecclesiastical tyranny of the Established Church and the social and political domination of the squirearchy. The Congregationalist,John Burnet, in 1844 wrote of this 'spiritual despotism' in rural Surrey that 'the clergy and gentry who practise this contemptible, petty tyranny, seem to be quite unconscious oftheir self-degradation.' I The establishmentofthe Surrey Congregational Union in 1862-63 followed on directly from the perception of continuing failure in the county, where 'Nonconformity had made less progress... than any other county of England.'~ Baptists faced the same difficulties.:! So too did Methodists: W. W. Pocock as late as the 1880s described Hampshire, Surrey and Sussex as a 'Methodist wilderness' in which more than 500 parishes were without a Methodist chapel or Methodist preaching, and he claimed that, in Surrey and Sussex, 'where Methodism has no hold, the contrasted evils of superstitious Anglicanism and of fatalistic and antinomian Dissent too commonly divide the ground between them', though it was hard in practice to claim much influence for the latter.4 As with the Congregationalist~ and Baptists, the efforts ofWesleyans to reach out from London to the villages and towns of southern England were given L Quoted in J.Waddington, Surrry (AJngrpgationai History (1866), p.135.
    [Show full text]
  • Boundless East End Tours
    . India of film including internationally, Salvation Army in East London, Britain and and Britain London, East in Army Salvation short films from the historic work of The The of work historic the from films short historian, will be presenting a number of of number a presenting be will historian, Archives Film event: Tony Fletcher, film film Fletcher, Tony event: Film Archives 9.30am – 4pm – 9.30am July 6 Monday Thursday 9 July at 6 – 7pm – 6 at July 9 Thursday Closed July 5 Sunday development of The Salvation Army in the East End East the in Army Salvation The of development 5pm – 10am July 4 Saturday explore unique historical materials that chart the the chart that materials historical unique explore 5pm – 9.30am July 3 Friday - June 30 Tuesday Workshop: William Booth’s East End. A chance to to chance A End. East Booth’s William Workshop: 8pm – 9.30am June 29 Monday 277 Bancroft Road, London E1 4DQ E1 London Road, Bancroft 277 Heritage Centre will be open as follows: as open be will Centre Heritage Archives, and Library History Local Hamlets Tower During the 150th anniversary Boundless Congress, the the Congress, Boundless anniversary 150th the During 2.30pm June, 30th Tuesday 484 stop outside the College. the outside stop 484 Library and Archives and Library History Bus routes Bus and 185 176, 40, : Station Hill Denmark Station: Train Closest 11 Tower Hamlets Local Local Hamlets Tower SE5 8BQ SE5 of The Salvation Army in East London. East in Army Salvation The of London Camberwell, of short films from the past and present work work present and past the from films short of College, Booth William (Salvation Army) will be presenting a number number a presenting be will Army) (Salvation Centre Heritage International Anscombe John event: Film Archives Saturday 4 July 2.30 – 3.30pm – 2.30 July 4 Saturday to 5.30pm and on Saturday from 11am to 4pm.
    [Show full text]
  • Evangelical Revivals in New Zealand, and an Outline of Some Basic Principles of Revivals
    EVANGELICAL REVIVALS IN NEW ZEALAND -----//----- A History of Evangelical Revivals in New Zealand, and an Outline of Some Basic Principles of Revivals. -----//----- by Robert Evans and Roy McKenzie. -----//----- Published by the Authors, in conjunction with ColCom Press. PREFACE Many years of experience in the Lord's work, and the relative ease of retirement from parish responsibilities, have provided both of us with the time to carry out a work of love in presenting to the public this history of evangelical revivals in New Zealand. It is an aspect of the work of God which we believe is of enormous importance, both for church and for society, but which has been widely neglected for many years. The research for this book has relied, in the first instance, upon our privately-owned library resources. The main public libraries to which we are indebted are the New South Wales Uniting Church Archives Library and the Camden Library of the United Theological College, both in North Parramatta, the Hewitson Library of the Knox Theological Hall in Dunedin, the John Deane Memorial Library of the Bible College of New Zealand in Auckland (formerly The New Zealand Bible Training Institute), the Moore College Library (Anglican) in Sydney, and the Alexander Turnbull Library in Wellington. We also acknowledge the help of Miss Ferne Weimer, Director of the Billy Graham Center Library, in Wheaton, Illinois. We have also been indebted to many individuals. Chief amongst these have been the Rev. Dr. J. Graham Miller, now living in Wangaratta, Victoria, Dr. Brett Knowles of Dunedin, and the Rev. John Thomson, now living in Nelson.
    [Show full text]
  • Principio Guía: Versículo Para Memorizar: Información Básica Para El Líder: Módulo 1, Unidad 4, Lección 1 La Gran Aventur
    Módulo 1, Unidad 4, Lección 1 La gran aventura del Ejército de Salvación Principio Guía: Dios siempre mueve a Su pueblo a comenzar algo nuevo. Versículo para Memorizar: “Les contó otra parábola: ‘El reino de los cielos es como un grano de mostaza que un hombre sembró en su campo. Aunque es la más pequeña de todas las semillas, cuando crece es la más grande de las hortalizas y se convierte en árbol, de modo que vienen las aves y anidan en sus ramas’”. Mateo 13:31-32 (NVI) Información Básica para el Líder: La historia del inicio del Ejército de Salvación es la historia de Dios haciendo todo nuevo. Esta lección se enfocará en la conversión de Pablo y el llamado de William Booth para mostrar cómo Dios puede usar personas de todo tipo de vida para ser portadores de Su mensaje. En esta lección, pedirá a los jóvenes soldados que estén en silencio y escuchen lo que Dios puede estarles diciendo. Es valioso comenzar a enseñar a los niños en una edad temprana, a escuchar la voz de Dios y darles tiempo para practicar. También puede ser confuso para algunos niños porque, espe- cialmente los más pequeños, son pensadores concretos. Quieren escuchar la voz de Dios en sus oídos. Algunos pueden pensar que no aman realmente a Jesús si no “escuchan” algo. Es importante que estos jóvenes no se desanimen. Principio Guía: Dios siempre mueve a Su pueblo a comenzar algo nuevo. Versículo para Memorizar: Mateo 13:31-32 (NVI) Actividad Qué hacen los niños Preparación Materiales ¡NOS VEMOS!: Los jóvenes soldados IMPACTAR Disponga un espacio abierto responden preguntas en • Ninguno (8-10 minutos) para jugar.
    [Show full text]
  • The Church Act
    The Church Act: The expansion of Christianity or the imposition of moral enlightenment? David Stoneman A Thesis submitted as fulfilment of the requirement for the degree of Doctor of Philosophy, University of New England, Australia, 2011. Abstract The Church Act (1836) redefined and reinvigorated the religious environment in the emerging British colony of New South Wales, which profoundly impacted on its social and political development in a period of rapid population growth. It was a popular measure that has seen Governor Richard Bourke, its principal architect, be remembered as a provider of religious freedom. The simple motivation of the Act to expand Christianity and therefore morality has been complicated by the assertion that it assisted the expansion of a ‘new faith’ called moral enlightenment. This changes the implication of the Act and redefines the motives of the people responsible for its introduction, especially Bourke, by assuming that secular Enlightenment principles overrode Christian objectives. This has provided an ideological superstructure that has been used by some nationalist historians to present a picture of New South Wales colonial life that was fundamentally irreligious verging on atheistic. This has served to diminish the importance of religious thought and belief in the early development of Australia. This thesis argues that the Church Act was conceived to counter various forms of alternative belief and synchronised Christianity, ranging from plebeian ‘folk religion’ to heterodoxical, intellectual Protestantism. It encouraged orthodox Christianity by financially supporting the denominations that had cultural as well as spiritual connections to the majority of the population. The thesis concludes that the Church Act should be categorised as being a product of the ‘Age of Atonement’ not the imposition of moral enlightenment.
    [Show full text]
  • 50TH Anniversary Events
    June 2015 Opening Times Tues: 10am-5pm Wed: 9am-5pm Thu: 9am-8pm Fri: closed Sat: (1st & 3rd of the month): 9am-5pm Sun, Mon: closed Contact Us Send us your enquiry via email, phone or letter at Tower Hamlets Local History Library and Archives #50TH anniversary events 277 Bancroft Road London E1 4DQ Our latest exhibition here at Tower Hamlets Local History Library & Archives was launched last week to a great Phone: 020 7364 1290 reception, and will be on display until Thursday 6 August. It Email: explores the fifty years since the establishment of the [email protected] London Borough of Tower Hamlets through a detailed exploration of over 100 items from our collections. We have Visit our website at programmed a series of free public events on this theme, www.ideastore.co.uk taking place here and across the borough, over the next two months. If you can't make it to the exhibition in person, check out some images from our collections which are featured in London Councils' 50th anniversary online gallery. Tour of the former Bethnal Green Town Hall Town Hall Hotel, Patriot Square, London E2 9NF Monday 1 June, 11am - 12pm Join us for a tour of the Town Hall Hotel, used until the 1990s by the local authority and formerly the Bethnal Green Town Hall. This will be led by the hotel's General Manager, Marie Baxter. Free. To book, email: [email protected] or telephone: 020 7364 1290. Tour of the former Vestry Hall of Mile End Old Town Tower Hamlets Local History Library & Archives Monday 1 June, 2 - 3pm Join us for a tour of the former Vestry Hall of Mile End Old Town, led by Natasha Luck, Heritage Officer (Archives).
    [Show full text]
  • The Salvation Army: Signalling New Religious Possibilities
    The Salvation Army: Signalling New Religious Possibilities Mark Knight, Lancaster University Although The Salvation Army formally came into existence in 1878, the movement founded by William and Catherine Booth began life much earlier. The Booths started out as itinerant evangelists in the 1850s, initially with the Methodist New Connexion and then, from 1861, as independents. In 1865, they moved to London and began running the East London Christian Mission. It was here, in London’s East End, that the work of The Salvation Army took shape. Alongside the evangelical focus on preaching the gospel and calling sinners to conversion, the work featured a Methodist-inspired emphasis on holiness teaching and instruction on how one should live a godly life, a concern for those on the margins of society, and an accentuated version of the activism that was a defining characteristic of the wider evangelical movement. Explaining the distinctive hue of The Salvation Army in his preface to In Darkest England and the Way Out (1890), William Booth asked: “what is the use of preaching the Gospel to men whose whole attention is concentrated upon a mad, desperate struggle to keep themselves alive” (45)? Believing their spiritual movement to be engaged in a battle of apocalyptic proportions, the Booths sought to mobilise recruits into a revolutionary and disciplined unit. With the change of title in 1878, William Booth installed himself as General, encouraged followers to wear soldier-like uniforms, and used militaristic vocabulary at every opportunity. Leaders were referred to as officers, members were described as soldiers, and local gathered communities were named corps rather than churches.
    [Show full text]
  • (Excluding Reviews of Individual Books and Conference Papers) 1. Bristol
    Thesis, book, and other publications (excluding reviews of individual books and conference papers) 1. Bristol society in the later eighteenth century with special reference to the handling by computer of fragmentary historical sources, University of Oxford D.Phil. thesis, 1985. 2. (with R.J.P. Kain) The cadastral map in the service of the state: a history of property mapping, Chicago, University of Chicago Press, 1992. Winner of the 1992 Nebenzahl prize. 3. Economy and society in eighteenth-century English towns: Bristol in the 1770s, in Urban historical geography: recent progress in Britain and Germany, ed. D. Denecke and G. Shaw, Cambridge Studies in Historical Geography 10, Cambridge, Cambridge University Press, 1988: 109–24. 4. Assessed taxes as a source for the study of urban wealth: Bristol in the later eighteenth century, Urban History Yearbook 1988: 31–48. 5. Work, family and household: women in nineteenth-century Vadstena, Geografiska Annaler series B 70,3, 1988: 335–55. 6. Swedish cadastral mapping 1628–1700: a neglected legacy, Geographical Journal 156,1, 1990: 62–9. 7. Nationalism in the USSR: focus on Estonia, Geography Review 4,4, 1991: 20-3. 8. Question and answer (critical guide to essay writing), Geography Review 4,2, 1990: 17–19. 9. Question and answer, Geography Review 4,4, 1991: 17–19. 10. Question and answer, Geography Review 5,2, 1991:18–19. 11. Question and answer, Geography Review 5,4, 1992: 19-21. 12. Question and answer, Geography Review 6,1, 1992: 9–11. 13. Question and answer, Geography Review 6,5, 1993: 9–11. 14.
    [Show full text]
  • Woman's Work in the Service of Empire: Lady Margaret Field (1905-94) from School Teacher to Governor's Wife
    1 Woman’s work in the service of empire: Lady Margaret Field (1905-94) from school teacher to governor’s wife The presence of single and also of married British women in overseas colonies, especially those employed by or married to men in the Colonial Service in the later colonial period, has been the subject of scholarly enquiry. Their lives, roles and values and their distinctive contribution, if any, to the development of empire and of its ending have been debated. Their gendered roles were usually subordinate in a masculine culture of empire, and especially as wives they are commonly regarded as marginalised. The archived records left by Lady Margaret Field reveal her commitment as a single woman to a colonial mission and her sense of achievement as a school teacher and educational administrator, while also acknowledging the independence and career satisfactions she subsequently lost when she married a senior Colonial Service officer who rose to be a governor. But it is also apparent that though incorporated and subordinate as a governor’s wife to her husband’s career she was not marginalised to a separate sphere. As is evident from this case study, governors’ wives had important and demanding political duties, and such responsibilities need to be acknowledged. I It is now some years since the conceptualisation of Britain’s empire as an enterprise created and solely managed by white men and expressing the masculine values of the western male was first challenged. The presence of British women in overseas colonies is now more certainly
    [Show full text]
  • Photo Collection D
    PHOTOGRAPH COLLECTION D D. William Booth – the Founder of The Salvation Army TEACHERS’ NOTES – BACKGROUND INFORMATION The following information gives the teacher an insight into the life of the founder of The Salvation Army and a background into how The Salvation Army started. William Booth was born in Nottingham on April 10th, 1829. His father, Samuel Booth, was a poor man without education who had one ambition in life – to gain lots of money! However, this ambition was not realised as he made and lost his fortune even before the birth of William, his son. William’s mother, Mary, was a quiet, reserved woman, who, like her husband Samuel, was very proud. Even though Samuel Booth had little money, he was still determined to send his son to a good school. Unfortunately when William turned thirteen years of age, his father could no longer afford to pay for his schooling and so William’s education ended and he was sent to work. Due to Samuel Booth’s passion for money, he decided to choose a career for his son, William, which would earn him good money. He apprenticed him for six years to a pawnbroker. This was in Nottingham in 1842 and here William saw what poverty was really like. He saw people pawn their belongings and then spend money getting drunk to try and forget their misery. Employers, in Victorian times, gave very low wages and the only place for people to go was the pub, which used to stay open most of the day and night. At the age of only 15, Booth decided to do something about what he saw around him.
    [Show full text]
  • Founding of the Salvation Army Bingo Myfreebingocards.Com
    Founding of The Salvation Army Bingo myfreebingocards.com Safety First! Before you print all your bingo cards, please print a test page to check they come out the right size and color. Your bingo cards start on Page 3 of this PDF. If your bingo cards have words then please check the spelling carefully. If you need to make any changes go to mfbc.us/e/uqfzt5 Play Once you've checked they are printing correctly, print off your bingo cards and start playing! On the next page you will find the "Bingo Caller's Card" - this is used to call the bingo and keep track of which words have been called. Your bingo cards start on Page 3. Virtual Bingo Please do not try to split this PDF into individual bingo cards to send out to players. We have tools on our site to send out links to individual bingo cards. For help go to myfreebingocards.com/virtual-bingo. Help If you're having trouble printing your bingo cards or using the bingo card generator then please go to https://myfreebingocards.com/faq where you will find solutions to most common problems. Share Pin these bingo cards on Pinterest, share on Facebook, or post this link: mfbc.us/s/uqfzt5 Edit and Create To add more words or make changes to this set of bingo cards go to mfbc.us/e/uqfzt5 Go to myfreebingocards.com/bingo-card-generator to create a new set of bingo cards. Legal The terms of use for these printable bingo cards can be found at myfreebingocards.com/terms.
    [Show full text]