October09 Beacon

October 2009 V o l um e 4 # 10

Wading River Baptist Church P.O. Box 438, 1635 Wading River-Manorville Road, Wading River, NY 11792 (631) 929-3512; 929-6022 www.wrbc.us [email protected]

The Reproach of Christ

Reflections on the Ephrata Cloister (Part 2) “By faith, Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to endure ill treatment with the people of God than to enjoy the passing pleasures of sin, considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward” (Hebrews 11:24-26). In last month’s Beacon, I shared some thoughts I had as I reflected on my visit to the Ephrata Cloister in July. This colony, founded by Conrad Beissel, reached its zenith in 1750 when 300 residents lived there. Beissel, a native of Germany, broke with the German Pietists and the Anabaptists and immigrated to America where he founded the community in Ephrata, PA. In his failure to experience the extent of love and intimacy with Christ that he sought, he concluded that real intimacy with the Lord Jesus is reserved for Heaven, and that only those who remain celibate in this life will enjoy the full measure of union with Him there. The Brethren of Ephrata were therefore distinguished by Sabbatarianism and celibacy, although part of the colony was composed of Householders, or married disciples with families. In touring the buildings on the Cloister grounds, most of which are the original structures which have been restored, the visitor is struck by the degree of asceticism practiced there. Life was extremely regimented. Members of the community rose at 5:00 AM for prayer. By 7:00 AM, they were at work in the fields, at the grain or saw mills, at the looms, in the printing shop, producing the ornate Frakturschriften calligraphy, or copying music. At 9:00 AM there was another hour devoted to prayer, followed immediately by continued labor until 1:00 PM, when the residents again went

The “Saal” (Meetinghouse) to prayer. From 2:00 until 5:00, there was more work, followed by another hour of prayer. At 6:00 PM the one meal of the day was served, and that was followed at 7:00 PM by classes and spiritual activities such as choral rehearsals. Bedtime was 9:00 PM. However, at midnight, the brothers and sisters would be awakened for a worship service which lasted two hours. They would then retire at 2:00 AM for three more hours of sleep, only to rise at 5:00 AM and do it all again. The exception was the Sabbath, when there was corporate worship. The services varied in length; Beissel was known to have preached for as long as seven hours! The one meal of the day, served in the evening, was sparse. No meat was served at Ephrata except during the periodic love feast, which included foot washing, a meal, and communion. At the love feast, the members of the colony were allowed lamb stew as a reminder of the Lamb of God. One written record

from 1753 describes a typical evening meal: pearled barley boiled in milk with bread broken into it, pumpkin mush, and bread with butter. A variety of vegetables would be served throughout the year. To say that sleeping arrangements were Spartan is an understatement. The brothers and sisters slept on what were really hardwood benches—no mattresses—and their pillows were blocks of wood (thankfully pine, a softer wood!). Thus, life in the Cloister was anything but easy. Following Beissel’s death in 1768, there was an immediate decline in the number of brothers and sisters (the celibate population). In 1813, the last celibate member died. The Householders, who did not follow such a rigid lifestyle, continued maintaining the community until 1934. They became known as the Seventh-Day German Baptists. There have been subsequent divisions, and today the remnants of this denomination are small groups spread mainly throughout the Midwestern United States. Part of our tour group through the Cloister was a family whom Maureen and I assumed were Amish; at least their dress so indicated. But they weren’t Amish, as we found out in talking with them after the tour. They were members of the Seventh-Day German Baptist Brethren from Ohio and Virginia, visiting a site which is part of their heritage. In speaking to one of the daughters (a continued on page 2

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very friendly single, middle-aged woman), I learned that their small denomination had recently suffered a major split. As she explained it, it was because the younger people did not want to live the separated lifestyle practiced by the church’s members. Her voice was tinged with regret as she explained that many who shared their history were not willing to be separated from the world.

Sleeping Chamber

Well, I thought to myself, that’s nothing new! In fact, throughout the history of the church, there has always been a division between those who were committed to rejecting the world and its values and those who were intent on enjoying the world. For example, I was reared as a Fundamentalist, but today very few believers can be found who will own up to that title. Besides being entangled with the reputation of Islamic fundamentalists, Christian Fundamentalism has fallen on hard times precisely because the majority of Christians today have rejected the Fundamentalist conviction concerning separation from the world—both ecclesiastical and personal. We are willing to be called, respectably, “evangelicals”; but please—don’t associate us with those right-wing, legalistic, Bible-thumpers called “Fundamentalists!” Separation from the world is the historic position of Bible-believing Baptists, and the rejection of such separation is one reason why Baptists are so often ridiculed today—even by other evangelical believers. Sadly, the truth is that most of us want both Christ and the world, and we see no significant dissonance between

them. That, however, is not the biblical point of view. James writes, “You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God” (Jas 4:4). The Apostle John unequivocally instructs us: “Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away and also its lusts; but the one who does the will of God lives forever” (1 Jn 2:15-16). We have to make a choice . . . Christ Jesus, or the world? Actually, this tension over separation goes back a very long way—far beyond the beginning of the church to ancient Israel in Egypt. God had prepared a nation for 430 years. Isolated in the fertile Nile Delta, a family of 70 people had grown to over two million. They were God’s covenant nation, the fulfillment of the Abrahamic Covenant. When God determined to bring them out of Egypt to the land He had promised the patriarchs, He chose a prepared man named Moses. Moses had been brought up in the court of Pharaoh and given the finest education Egypt had to offer (Acts 7:22). He had apparently become a man of some influence in Egypt, and could have lived a life of luxury and prominence in the wealthiest and most powerful nation on earth at the time. But Moses refused that life. According the writer of Hebrews, Moses made that choice everyone who seeks to please God must make. He rejected his status as the adopted son of Pharaoh’s daughter, together with all of its perks, and instead chose to suffer ill-treatment at the hands of the Egyptians as part of the Israelite community. Why? The writer indicates that God had apparently given Moses some amazing insight. He could enjoy Egypt, with all of its pleasures if he should choose to do so, or he could suffer with the Israelites. The first choice would afford a temporary dose of hedonism; the latter would lead to an eternal reward (1 Pet 1:3-5). The first alternative led down the broad path to eternal hell;

the second was the narrow path leading to eternal life (Mt 7:13-14). And the amazing thing is that Moses is described as accepting the “reproach of Christ” some 1500 years before Christ!

Dining Room The separated life is still the life of reproach. In terms of contemporary lifestyles and values, it is not a comfortable or even reasonable choice. But like Moses, we who choose the offense of Christ and His cross, are promised a glorious future. We can do without indulging ourselves in the world’s sin; we can forego the evil pleasures of a cursed world, all for the joy that is set before us. That’s what Jesus did (Heb 12:2-3); and that’s what the writer means by “the reproach of Christ.” It’s not necessary to dress like the Amish (or the Seventh-Day German Baptist Brethren); that is merely an external display of righteousness, and God wants our holiness to be genuinely from the heart. Still, in some definitive ways, we will necessarily look and act differently from the world. Others will know that we have made that choice—we have accepted the reproach of Christ. Conrad Beissel and his community at Ephrata were wrong about some things, especially if they were expecting their asceticism to earn eternal life for them. But they got one thing right: real Christians don’t live like the world. I encourage each reader of this article to engage in some self-examination. Ask yourself: do I know anything about separation from the world and the reproach of Christ? Like Moses, take your eyes off the passing pleasures of sin and look steadfastly at the eternal reward of faith! − Pastor Ron Glass

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Getting Acquainted with Susan Ann Hart It has been 10 years since Susan Ann Hart joined the WRBC and claimed the back corner pew to worship each Sunday in her own defining quiet ways. In these quiet ways, she may have remained anonymous to some of you but now here is the opportunity for you to get acquainted with her as you read on. Susan is a Long Island girl born in Bethpage, NY, July 31 a few years ago!!!! Her parents, John and Mary Goehring, were Catholics attending the local Catholic Church regularly, taking up an entire pew along with her 6 sisters and a brother. Ironically enough, Sue was smack in the middle of her siblings with the oldest 8 years older than Sue and the youngest being 8 years younger than Sue. Her father was a gang foreman for the Long Island Railroad for 30 years. She remembers her father spending a lot of time working, for when the trains broke down, he was called out throughout Long Island to fix them. Now, he is retired and has been for over 30 years. Susan’s mother, on the other hand, remained home to raise her large family. Susan attended the Island Tree High School in Levittown, NY and went on to B.O.C.E.S to study Commercial Photography. This training enabled Susan to obtain a job as the office manager of a Professional Photo Lab & Studio. While working as a part-time photographer for a magazine that sold cars, it was Susan’s job to go to the home of the client placing the ad to get a picture of the car that was to be advertised in their magazine. There was one particular client who lived just minutes from her home. Thinking that an appointment with this client would not be time consuming at all, she told her parents that she would be right back. Not so, it was three hours later when she returned home from the client’s home. Reason being - the client was Robert Hart, now her husband of 22 years. They immediately struck up a conversation, finding out they had much in common. Both Bob and Susan are car lovers, especially foreign sport cars, more specifically, Porsches. Both of them had Porsches, Susan’s being in need of repair. He took her phone number promising to fix her car up and began dating Susan. Not only did he repair the car mechanically, Bob did a total make over of the

car, a bargain she could not resist. Susan claims she could not afford to pay him for the repairs, so she married him instead! Bob was attending the Smithtown Gospel Tabernacle and invited Susan to attend. She began hearing about Jesus in a way she had never heard before and accepted Him as her personal Savior in 1986. Through Bob and Susan’s unity of faith, they began reaching out to family members with an invitation to attend their church. Bob’s sisters were the first to accept the invitation along with their husbands. The process continued as Susan’s sisters Betty, Rose and Sharon, along with her brother, John, began attending their church. That was the easy part. Susan and her sister began to work on their Mom and Dad. Being that her Mom was a diehard Catholic, it took a little more time before they began attending church with the rest of the family at the Smithtown Gospel Tabernacle. They prayed, prayed and prayed some more, leaving tracts around the house and encouraging her Mom to read the Bible. It was a grand day in the Goehring household when Mom and Dad Goehring accepted Christ Jesus as their Savior and joined them in church. When Susan and Bob set the wedding date, Susan shared her wedding plans with a Christian neighbor, who suggested a friend of hers to play the organ at Susan’s wedding. Only wanting the best, Susan went along with the choice to have this fine musician play, not knowing him then but well ac-

quainted with him now, none other than WRBC’s own George Ehmann. Little did they know that their paths would once again cross. They moved to Hauppauge and after having their oldest daughter, Melissa (now 19), due to economic reasons, moved to Manchester, PA, a town in York County about 30 minutes outside of Harrisburg, PA. While living in PA they had their second daughter, Sarah (now 11), before moving back to NY, taking up residence in Shirley in 1999. WRBC was a yellow book find but the Harts chose to remain at the WRBC because of the sound teaching of Pastor Glass and as a conservative Baptist Church, it filled all their needs. Being that Susan loves working with children, she worked at a local school as a teacher’s aid, assisting a special education student named Jacob. It was a joy for her to work with him. Her love for children has taken its place also at the WRBC as she has worked as an Awana helper for a number of years and also as a crew leader for VBS.

Now, Susan has sold the Porsche, (although Bob still has his 1960 Porsche that is older than Sue and Bob’s relationship), and her hobbies have moved on to less expensive collections such as antique watches, clocks, crystal glass and jewelry. Growing up, Susan was painfully quiet and shy. Things have changed a bit; she is no longer painfully shy but still at times quiet unless you know her. Once you know Susan, her wonderful sense of humor kicks in along with that familiar, friendly smile you learn to love. She is definitely a friend worth having especially knowing that she loves the Lord. − Joan Tyska

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Missionary of the Month and arrangements for their return to the states. Originally, they had planned a year in Macau, returning to the states in 2010. Now that they are not going to Macau, their plans could become a challenge by the sudden return to the states without adequate time to make the preparations. Keep them in your prayers.

Corresponding from China at times can be difficult and we do not always get the full picture of their needs. The Wroths’ secure email service at times undergoes DDOS attacks where spambots are deliberately targeted. Therefore, we need to pray deliberately and passionately for this family of missionaries sponsored by World Venture. Their family has grown, now with four children: Esther, James, Hannah Grace and Caleb. Caleb just celebrated his first birthday and with praise for his good health after a terrible scare last August and September when he was hospitalized. Hannah has recovered from a serious fall she had last year causing a cut over her right eye that required 10 stitches. James & Esther are now first time elementary school students enrolled in an international school. Earlier this year, there were steps being made for Jim & Tessie Wroth of World Venture Missions, to go to Macau, China. Disappointment came when Tessie’s visa was denied.

− Joan Tyska

Jim and Tessie Wroth Now they are concerned that as their visas expire by the end of September, what processes they will have to go through to renew them and whether Jim will continue his full-time studies or take a job teaching English. Their Asia Director feels they should return to the States to regroup and be in the loop as their friends plan new works in that country. Jim & Tessie are asking for prayer as they seek the best timing

“This Little Church Stayed Home” A Review of This Little Church Stayed Home: A Faithful Church in Deceptive Times, by Gary Gilley (Darlington, England: Evangelical Press, 2006) Dangerous influences are threatening Bible-believing churches today, and it’s not enough that pastors, elders, and deacons are aware of them, but it is also

crucial that average church members remain informed. Thus, when books appear that provide strong biblical warning against error, and do so at a level most Christians can understand, it is important to alert as many as possible to their value. Last month, I reviewed Gary Gilley’s little book, This Little Church Went to Market, a critique of the new paradigm, seeker-sensitive, purposedriven philosophies of church growth. It’s no surprise, then, that This Little Church Stayed Home is a sequel to that book. Gilley, pastor of Southern View Chapel, Springfield, Illinois since 1975, opens with a discussion of the fall in adult church attendance in recent years, and this in spite of the growth of

megachurches and the seeker friendly movement. Why should we “think that unbelievers were going to be attracted to Christ if we could only offer him in an attractive package”? (p. 12). Christian pollster George Barna and other church growth gurus keep telling us that we have to re-invent the way we “do church.” We must keep changing our methods to attract those outside the church. But by now, we should have learned that we can’t compete with the world, and Gilley insists that we must return to offering the one thing the world cannot give: the truth as found in Christ and in the Scriptures. Rather than “going to market,” it is time for churches to resist these trends and “stay home.” continued on page 5

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Whatever else the church does, insists Gilley, it must excel at undergirding and proclaiming the truth. The church is not free to create or change truth (p. 16). Today, however, we live in a postmodern world of subjective truth and logical contradictions. After tracing the history of postmodernism and its view of truth (pp. 21-32), Gilley explains the impact of postmodernity on society through communalism, pluralism, and contradictory thinking (pp. 33-37), and then on the church which has largely accommodated itself to it (pp. 38-44). “Culture has always influenced the church,” writes the author, “but in a real sense, the postmodern culture has engulfed the church—and in many cases defined the church” (p. 38). Authoritative truth will never reach the lost—so goes the thinking of contemporary evangelicalism; thus the therapeutic appeal to felt needs and the adoption of an inclusivist pluralism or mysticism. So how do we confront such thinking? At the risk of being misunderstood and disliked, Gilley suggests that we do so through “holy intolerance” (p. 45). We must contend for the reality of truth, the authority of the Bible, and the centrality of the Gospel for converting sinners. In Section II, Pastor Gilley turns to the church’s mandate, which he describes in three ways: (1) building up the body (chapter 6, Eph 4:11-16); (2) church discipline (chapter 7), a practice foreign to many churches, and especially to new paradigm churches, often the result of a diminished view of sin; and (3) evangelism (chapter 8), which the church does primarily in the community as it scatters, not in the gathered assembly. In other words, the new paradigm churches have stood New Testament evangelism on its head, and in so doing, emasculated the Gospel. The offense of the Gospel—that people are helpless sinners—has been removed. So has the offense of the cross. “The Gospel is not a message about how to get ahead in life, or how to find the key to happiness and success” (p. 77). The answer to fulfilling the church’s mandate is the proper use of God’s

Word. The Scriptures are authoritative and sufficient for the church’s life and ministry. Fearing to distort the text, obedient Christians are diligent in handling the Word accurately. Such diligence in Bible study is serious business (p. 81); but churches today have adopted postmodern hermeneutics with its subjective approach to biblical interpretation, and are using Bible translations that distort the meaning of the original text (chapter 9). This leads inevitably to a subjective approach to teaching on the part of church leaders who use such hermeneutics and translations to justify unbiblical methods. Gilley makes a very insightful observation about the absence of Bibles in market-driven churches today (pp. 87-89), and then evaluates Rick Warren’s The Purpose-Driven Life in light of it (pp. 89-100). He highlights several specific instances in which Warren has distorted the meaning of Scripture by buttressing his ideas with faulty biblical translations. Thus, the most important issue confronting evangelicalism today is the authority and sufficiency of Scripture (chapter 11), something that has been largely lost in therapeutic postmodernism. In Section IV, Gilley turns to what he calls evangelicalism’s “pressing challenges.” These challenges include mysticism, to which many, particularly younger “evangelicals” who are disillusioned with the new paradigm churches, are resorting. Gilley provides the reader with an excellent summary of historic mysticism and its contemporary manifestations (chapters 12-13), including an extensive overview of Richard Foster’s influential book, Celebration of Discipline (pp. 118-126), and the practice of contemplative prayer, the essence of mysticism (pp. 127-141). If seeker-sensitive churches regard felt needs as the means of appealing to unbelievers, then the Emerging Church sees spiritual experience as that link. Chapters 14 and 15 are devoted to the Emerging Church and its return to the mystical methods of medieval Roman Catholicism and Eastern religions. Emergents hold truth claims with suspicion, preferring instead to create their

own reality. By deconstructing the biblical text and accepting pluralistic relativism, they have concluded that there is no absolute truth or ultimate reality. It is not doctrine that matters, but practice. Gilley summarizes their “beliefs” in specific areas of doctrine (pp. 152-160), pointing out that their unusual positions are the product of their “theology” of Scripture and hermeneutics—expressing high regard for it, but then engaging in fanciful interpretations. The author concludes by underscoring his desire that churches indeed “stay home,” remaining committed to the faithful exposition of God’s Word. So what’s next? Some are advocating the abandonment of the local church to “alternate forms.” In a brief appendix entitled, “Barna’s Revolution” (pp. 173178), Gilley points out that Barna’s “chickens have come home to roost.” What we are observing in evangelicalism is to a very great extent the result of the implementation of Barna’s past research, and it’s not good. Even Barna himself can see that the consumer church he helped create—the church that “went to market”—has lost its spirit and been gutted of its power. Should we therefore anticipate the “reengineering of America’s faith dimension” into a radically new religious landscape, largely without the local church as we know it as Barna predicts? Not so fast, says Gilley! Barna is long on hype and short on details, and fails to interact with Scripture. Thus, while Barna sees Christianity as undergoing a revolution, one that every believer should join, Gilley points to Barna’s past record and calmly advises those who love the Lord Jesus and His church to “stay home.” I heartily commend both of Pastor Gilley’s books to everyone who is a member of a Bible-believing church. Read them, digest them, share them with others. I look forward to reading the third book in this series when it is published. It’s title is This Little Church Had None. Stay tuned. − Pastor Ron Glass

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To Whom is the Federal Reserve Good? The collapse of Lehman Brothers last year and the events that followed have caused many people to find out about the mechanizations of national monetary policy. This is not an easy task in part because it seems our central bank does not want the general public to understand some things crucial to its operations. There are bills currently in the U.S. Congress that would allow the General Accounting Office to thoroughly audit the Federal Reserve. On Friday, September 25th, there was actually a hearing on HR 1207. The bill's sponsor, Texas Congressman Ron Paul, has proposed similar bills since 1981 which haven't seen the light of day. This article will examine some of the stated objectives of the Federal Reserve System and whether those objectives are occurring. I will also aim to identify who benefits from our current state of affairs. According to the Federal Reserve's literature, it was created to prevent banking crises, such as the panic of 1907. It is currently responsible for conducting the nation's monetary policy, regulating the country's banking institutions, maintaining the stability of the financial system, and providing financial services to various banking and government entities. These mandates have been modified somewhat over the years by new laws. By law, the Federal Reserve monetary policy on behalf of our country is supposed to produce maximum employment, stable prices, and moderate long-term interest rates. The

current official unemployment rate is 9.7 percent. The average person may not know that many unemployed people are not counted in the “official” number. If unemployment were to be measured the same way as it was in the early 20th century, it would be over 20 percent. This is not much of an improvement over the rate that caused enough alarm to institute the Central Bank in the first place. What the Fed calls stable prices in its documents is the stability of the purchasing power of our dollar. In 1959, one gallon of milk cost about a dollar and a gallon of gasoline cost a quarter. Other items of that year I looked at seemed to be in this range of 1/3 to 1/10 today’s cost for things. Minimum wage was one dollar per hour. The common definition of inflation is an increase in prices. However, there is also another view that states that inflation is the increase in the money supply. Those that take this view believe the increase in the money supply is the cause of inflation; not the effect. All other things being equal, overall prices should actually decrease a bit as productivity per worker increases. Last year, the Federal Reserve intervened in the markets by purchasing some bad debt from the banks. The Fed did not have enough assets on their books to make the purchases so they declared more money into existence for this purpose. This and other methods of increasing the money supply are said to stimulate the economy because there is more money to spend. When the Fed is

concerned about too much inflation, they sell the debt back into the market and some of the money is taken out of circulation. What alarms many people this time is that no one will want to pay anywhere near the price the Fed paid, which means more money will stay in the system. The usual way of controlling rampant inflation will then have little effect. So who benefits from the inflation and the banking crises the Federal Reserve is supposed to prevent? It seems people willingly cede their liberties and power to governments because of crises. History is replete with examples of this; the formation of the Federal Reserve System for one. Entities that contract with the Federal Government benefit from newly created money because they get to spend it before the marketplace has a chance to adjust prices. Politicians benefit in the short term because they get to go around telling their constituents about all the great things they did in their districts without having to resort to tax increases. Some well-connected people and banks benefit because they can profit from excessive risk-taking and know that the Fed has their back if things don't work out as planned. I used to believe that it was ridiculous to state that people got rich off of the poor. After all, what does a poor man have to steal and how does one get rich by working for the poor? It doesn't seem so ridiculous now, does it? − Carl Chapman

Taconic State Park Trip Saturday, October 10th Meet at church: 6:45 AM Depart: 7:00 AM Enjoy the bus ride upstate, fall foliage, hiking to the Copake Falls, fellowship and dinner together! 6

October Bible Quiz Questions

September Bible Quiz Answers

1) What was Esther’s Hebrew name?

1) Hilkiah, the high priest (2 Kings 22:8).

2) What Egyptian woman was the mother of two of the tribes of Israel?

2) Acts 2:29-30. 3) He who blasphemes against the Holy Spirit (Matthew 12:31, Mark 3:29, Luke 12:10).

3) After baptizing the Ethiopian eunuch, Philip was caught up and was found where?

4) Golgotha (Mark 15:22).

4) What was baby Moses’s basket made of?

5) What proceeds out of the mouth (Matthew 15:11, Mark 7:15).

5) What Philistine city was Goliath from?

Bonus: Elihu (Job 33:4).

Bonus: A married couple who are resurrected to heaven will continue to be married in heaven. True or false?

Submit the Bible reference and correct answers to: [email protected]. The correct answers will be announced in the next newsletter!

― Felix Acerra

October 2009 Sunday

Monday

Tuesday

Wednesday

Thursday

Friday Saturday

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2

3

8

9

10

15

16

17

22

23

24

29

30

31

7:00 PM Basic Bible Interpretation (Hermeneutics) – Fellowship Hall

4 9:45 AM Sunday School

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11:00 AM Morning Worship Service

6 6:30 PM Bible Study – Proverbs – Steve Visconti (929-0344)

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8:00 AM Ladies Prayer – Joan Tyska (727-5998)

7:00 PM Basic Bible Interpretation

6:30 PM AWANA

Taconic State Park trip – meet at church at 6:45 AM

7:00 PM Prayer Meeting and Exposition of Psalm 10

11 9:45 AM Sunday School

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11:00 AM Morning Worship Service

18

9:45 AM Sunday School

19

13

14 8:00 AM Ladies Prayer

7:00 PM – Board of Deacons Meeting

6:30 PM AWANA

20 6:30 PM Bible Study – Proverbs

21 8:00 AM Ladies Prayer

6:30 PM Bible Study – Proverbs

11:00 AM Morning Worship Service

Sunday School 11:00 AM Morning Worship Service

7:00 PM Prayer Meeting (Psalm 11)

6:30 PM AWANA

7:00 PM Basic Bible Interpretation

1:00 PM Senior Saints – Fellowship Hall, “Western Revival Roundup”

7:00 PM Prayer Meeting (Psalm 12)

6:00 PM SemiAnnual Business Meeting

25 9:45 AM

7:00 PM Basic Bible Interpretation

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27 6:30 PM Bible

28 8:00 AM

Study – Proverbs

Ladies Prayer 6:30 PM AWANA

7:00 PM Basic Bible Interpretation

7:00 PM Prayer Meeting (Psalm 13)

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PO Box 438 Wading River, NY 11792

Wading River Baptist Church

Our Purpose 1. To glorify God through sharing the good news of salvation by God’s sovereign grace through faith in His Son, the Lord Jesus Christ. 2. To nurture believers through a strong program of Christian education, youth ministries, and expository Biblical preaching. 3. To provide an opportunity for Biblical worship, service, and fellowship. 4. To extend our ministry throughout America and around the world through participation in home and foreign missions.

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For the Exaltation of God in All Things For the Proclamation of Faith in Christ For the Transformation of God’s People

WRBC is affiliated with the Conservative Baptist Association of America and the Conservative Baptist Mission to the Northeast.

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