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 office@wrbc.us

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 col-
ony, 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 re-
served 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 Sabbatarian-
ism 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 re-
stored, 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 fol-
lowed at 7:00 PM by classes and spiri-
tual 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 Sab-
bath, 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 pe-
riodic 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 vege-
tables 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 mat-
tresses—and their pillows were blocks of
wood (thankfully pine, a softer wood!).
Thus, life in the Cloister was any-
thing 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 House-
holders, who did not follow such a rigid
lifestyle, continued maintaining the com-
munity until 1934. They became known
as the Seventh-Day German Baptists.
There have been subsequent divisions,
and today the remnants of this denomi-
nation 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, visit-
ing a site which is part of their heritage.
In speaking to one of the daughters (a
continued on page 2
continued from page 1
very friendly single, middle-aged
woman), I learned that their small de-
nomination had recently suffered a ma-
jor split. As she explained it, it was be-
cause 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 en-
joying 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 en-
tangled with the reputation of Islamic
fundamentalists, Christian Fundamen-
talism has fallen on hard times precisely
because the majority of Christians today
have rejected the Fundamentalist convic-
tion concerning separation from the
world—both ecclesiastical and personal.
We are willing to be called, respectably,
“evangelicals”; but please—don’t associ-
ate us with those right-wing, legalistic,
Bible-thumpers called “Fundamental-
ists!” Separation from the world is the
historic position of Bible-believing Bap-
tists, and the rejection of such separation
is one reason why Baptists are so often
ridiculed today—even by other evangeli-
cal 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 adul-
teresses, 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 un-
equivocally 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 Je-
sus, or the world?
Actually, this tension over separa-
tion goes back a very long way—far be-
yond the beginning of the church to an-
cient 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 fulfill-
ment 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 promi-
nence in the wealthiest and most power-
ful nation on earth at the time.
But Moses refused that life. Accord-
ing 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 daugh-
ter, 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 hedon-
ism; 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 life-
styles 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 glo-
rious future. We can do without indulg-
ing 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 re-
proach 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 re-
proach 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
2
 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 ac-
quainted 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 Catho-
lic 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 through-
out Long Island to fix them. Now, he is
retired and has been for over 30 years.
Susan’s mother, on the other hand, re-
mained 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 Photog-
raphy. This training enabled Susan to
obtain a job as the office manager of a
Professional Photo Lab & Studio.
While working as a part-time pho-
tographer 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 particu-
lar client who lived just minutes from
her home. Thinking that an appoint-
ment 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, espe-
cially foreign sport cars, more specifi-
cally, Porsches. Both of them had Por-
sches, 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 mechani-
cally, 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 in-
stead!
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 at-
tending 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 die-
hard 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 wed-
ding 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 educa-
tion 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 relation-
ship), and her hobbies have moved on to
less expensive collections such as an-
tique 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
3

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 spam-
bots are deliberately targeted. There-
fore, we need to pray deliberately and
passionately for this family of missionar-
ies 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 caus-
ing a cut over her right eye that required
10 stitches. James & Esther are now first
time elementary school students en-
rolled 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 Tes-
sie’s visa was denied.
“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 threaten-
ing Bible-believing churches today, and
it’s not enough that pastors, elders, and
deacons are aware of them, but it is also
Missionary of the Month
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
crucial that average church members
remain informed. Thus, when books
appear that provide strong biblical warn-
ing 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, purpose-
driven 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
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 chal-
lenge by the sudden return to the states
without adequate time to make the
preparations. Keep them in your prayers.
− Joan Tyska
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 “go-
ing to market,” it is time for churches to
resist these trends and “stay home.”
continued on page 5
4
continued from page 4
Whatever else the church does, in-
sists 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 con-
tradictions. After tracing the history of
postmodernism and its view of truth (pp.
21-32), Gilley explains the impact of
postmodernity on society through com-
munalism, pluralism, and contradictory
thinking (pp. 33-37), and then on the
church which has largely accommodated
itself to it (pp. 38-44). “Culture has al-
ways influenced the church,” writes the
author, “but in a real sense, the post-
modern culture has engulfed the
church—and in many cases defined the
church” (p. 38). Authoritative truth will
never reach the lost—so goes the think-
ing 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 think-
ing? 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 cen-
trality of the Gospel for converting sin-
ners.
In Section II, Pastor Gilley turns to
the church’s mandate, which he de-
scribes 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 assem-
bly. 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 sin-
ners—has been removed. So has the of-
fense 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 han-
dling the Word accurately. Such dili-
gence in Bible study is serious business
(p. 81); but churches today have adopted
postmodern hermeneutics with its sub-
jective approach to biblical interpreta-
tion, 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 her-
meneutics and translations to justify
unbiblical methods. Gilley makes a very
insightful observation about the absence
of Bibles in market-driven churches to-
day (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 War-
ren has distorted the meaning of Scrip-
ture by buttressing his ideas with faulty
biblical translations.
Thus, the most important issue con-
fronting evangelicalism today is the au-
thority and sufficiency of Scripture
(chapter 11), something that has been
largely lost in therapeutic postmodern-
ism. In Section IV, Gilley turns to what
he calls evangelicalism’s “pressing chal-
lenges.” These challenges include mysti-
cism, to which many, particularly
younger “evangelicals” who are disillu-
sioned with the new paradigm churches,
are resorting. Gilley provides the reader
with an excellent summary of historic
mysticism and its contemporary mani-
festations (chapters 12-13), including an
extensive overview of Richard Foster’s
influential book, Celebration of Disci-
pline (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 suspi-
cion, preferring instead to create their
own reality. By deconstructing the bibli-
cal text and accepting pluralistic relativ-
ism, 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 spe-
cific 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 con-
cludes 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 advocat-
ing the abandonment of the local church
to “alternate forms.” In a brief appendix
entitled, “Barna’s Revolution” (pp. 173-
178), 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 gut-
ted of its power. Should we therefore
anticipate the “reengineering of Amer-
ica’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 under-
going a revolution, one that every be-
liever should join, Gilley points to Ba-
rna’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 pub-
lished. It’s title is This Little Church
Had None. Stay tuned.
− Pastor Ron Glass
5
 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 2) Acts 2:29-30.
tribes of Israel?
3) He who blasphemes against the Holy Spirit (Matthew
3) After baptizing the Ethiopian eunuch, Philip was 12:31, Mark 3:29, Luke 12:10).
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,
5) What Philistine city was Goliath from? Mark 7:15).
Bonus: A married couple who are resurrected to heaven Bonus: Elihu (Job 33:4).
will continue to be married in heaven. True or false?
Submit the Bible reference and correct answers to:
― Felix Acerra
office@wrbc.us. The correct answers will be
announced in the next newsletter!

October 2009
Sunday Monday Tuesday Wednesday Thursday Friday Saturday
1 7:00 PM 2 3
Basic Bible
Interpretation
(Hermeneutics) –
Fellowship Hall

4 9:45 AM 5 6 6:30 PM Bible 7 8:00 AM Ladies 8 7:00 PM 9 10 Taconic

Sunday School Study – Proverbs – Prayer – Joan Tyska Basic Bible State Park trip –
11:00 AM Morning Steve Visconti (727-5998) Interpretation meet at church at
Worship Service (929-0344) 6:30 PM AWANA 6:45 AM

7:00 PM Prayer
Meeting and Exposi-
tion of Psalm 10

11 9:45 AM 12 13 6:30 PM Bible 14 8:00 AM 15 7:00 PM 16 17 1:00 PM

Sunday School Study – Proverbs Ladies Prayer Basic Bible Senior Saints –
11:00 AM Morning 7:00 PM – Board of 6:30 PM AWANA Interpretation Fellowship Hall,
Worship Service Deacons Meeting “Western Revival
7:00 PM Prayer Roundup”
Meeting (Psalm 11)

18 9:45 AM 19 20 6:30 PM Bible 21 8:00 AM 22 7:00 PM 23 24

Sunday School Study – Proverbs Ladies Prayer Basic Bible
11:00 AM Morning 6:30 PM AWANA Interpretation
Worship Service 7:00 PM Prayer
6:00 PM Semi- Meeting (Psalm 12)
Annual Business
Meeting

25 9:45 AM 26 27 6:30 PM Bible 28 8:00 AM 29 7:00 PM 30 31

Sunday School Study – Proverbs Ladies Prayer Basic Bible
11:00 AM Morning 6:30 PM AWANA Interpretation
Worship Service 7:00 PM Prayer
Meeting (Psalm 13)

7
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 educa-
tion, youth ministries, and expository
Biblical preaching.

3. To provide an opportunity for

Biblical worship, service, and fellow-
ship.

4. To extend our ministry through-

out America and around the world
through participation in home and
foreign missions.

WRBC is affiliated with the Conserva-

tive Baptist Association of America
and the Conservative Baptist Mission
• For the Exaltation of God in All Things
to the Northeast.
• For the Proclamation of Faith in Christ
• For the Transformation of God’s People 8