#Baptist Bible College and Theological Seminary

[pastorkevinc]

The Lovable (and Not So Lovable) Mr. Levergood

Mr. Levergood, as everyone knew him, suddenly died this past week (May 29, 2024) of a heart attack. Bill was a husband, father to two, grandfather to five, great grandfather to four, pastor to many, and dean to hundreds. Serving the past couple of decades in the Deans Department (Dean of Men and Dean of Students) at Mission University (formerly Baptist Bible College and Theological Seminary,…

[black-paraphernalia]

       DR VERNON JOHNS

Born: April 22, 1892, Darlington Heights, VA 

Died: June 11, 1965, Washington, D.C.

Dr. Vernon Johns was an American minister based in the South and a pioneer in the civil rights movement. He is best known as the pastor of the Dexter Avenue Baptist Church in Montgomery, Alabama. Father of six children

Education: The University of Chicago, Oberlin College, Boydton Academic and Bible Institute

12 Things about Vernon Johns, a Devoted Preacher, and Pioneer of the Civil Rights Movement;

The Man Who Laid the GroundWork 

for

 Martin Luther King Jr.

Johns was born in Darlington Heights, Prince Edward County, Virginia. Three of his grandparents had been enslaved. His paternal grandfather was hanged for killing his master.

In 1915, Johns graduated from Virginia Theological Seminary and College.

While at Oberlin, Johns was highly respected by both his classmates and the faculty; he was chosen to give the annual student oration. After graduating from Oberlin in 1918, he attended the University of Chicago’s graduate school of theology.

In 1926, he was the first African American to have his work published in Best Sermons of the Year.

In 1929–33 Johns served as president of Lynchburg’s Virginia Theological Seminary and College. He was unable to stabilize the school’s finances and was forced to resign. He returned to his family farm for several years.

On one occasion, he paid his fare on a bus in Montgomery, and was directed to the back in the custom of segregated seating. He refused to sit there and demanded, and got, his money back.

He persuaded black women to bring charges in court against their white rapists, and he helped the women with their cases. No one was convicted, but just getting the white men into court was an achievement.

In 1947 Johns found his way to the Dexter Avenue Baptist Church in Montgomery, Alabama. In spite of his eccentricities, its black-elite congregation liked his preaching and his leadership. Within two years, however, he started to speak out about racial issues and to castigate his congregation for ignoring them.

He sometimes ruffled feathers among his upper- and middle-class congregation by selling his farm produce outside the church building.

Following his departure from Dexter, Johns continued to speak at churches and colleges throughout the United States. At King’s request, he returned to Dexter as guest preacher for its 79th anniversary service.

A television film, Road to Freedom: The Vernon Johns Story (1994), written by Leslie Lee and Kevin Arkadie, was based on an unpublished biography by Henry W. Powell of The Vernon Johns Society.

David Anderson Elementary School in Petersburg, Virginia, was renamed as Vernon Johns Middle School. In 2009 was adapted as the junior high school for the city school system

SOURCE BY: Carla D. Wilson Laskey -  Using words to inspire, motivate, and encourage us all to positively impact the world for the greater good of all! https://linktr.ee/CarlaDee

BLACK PARAPHERNALIA DISCLAIMER - PLEASE READ

ALL IMAGES FROM GOOGLE IMAGE

[wutbju]

Bob Jones III Plays Big Role in Operation of University

Dr. Bob Jones III is vice president of Bob Jones University -- a job which a fellow worker on campus says "he not only inherited, he merited."

It is a career that Bob Jones III had real qualms about -- he debated with himself and his God before he accepted it.

"After I graduated, I really felt I would prefer not being in the school -- it seemed too much like stepping into a ready-made job.

But the more I prayed about it and thought about it the more I came to believe that this was my job, to accept as a Christian -- the best way of perpetuating the ideals and the standards that my grandfather set up when he founded this university.

Young Dr. Bob, is perhaps, more like his grandfather -- both in big and little traits than like his father. It is evident both from conversational references to "my grandfather" when one talks with him and in his dominant interests.

Nobody is like Bob Jones, Jr. HAHAHAHA

Asked what gave him the most personal satisfaction in his work, he hesitated not a moment in replying, "My speaking tours. I like best to bring gospel messages, preaching as a minister and an evangelist," he declared.

Young Dr. Bob took his master's degree in speech from BJU in 1961, after receiving a B.A. degree in 1959. Then he did graduate work at Northwestern University and New York University. In 1963 he was awarded the honorary degree of doctor of literature by Pillsbury College, Owatonna, Minn., and in May, 1966, the honorary degree of doctor of divinity by San Francisco, Calif., Conservative Baptist Theological Seminary.

He didn’t actually complete a degree at Northwestern or NYU, by the way. He only took summer classes there.

CONSIDERED TEACHING

For a time he weighed as possible careers, teaching elsewhere or serving as a pastoral minister or a minister of education.

Next to preaching, young Dr. Bob finds his greatest satisfaction in "feeling a part of molding young people's lives. helping students over stumbling blocks ... helping them to meet spiritual problems. When I see these students blossom out after struggling with emotional and spiritual problems ... when they return and say ... after that conference with you my problems gradually disappeared, then I feel that this is the richest reward in the world.

"Even though I had hesitated to step into what might be called a ready-made job, I saw need for my involvement, particularly in the school's financial policies. This is a $30,000,000 business operated solely on faith. We have no denominational backing, no government grants, no foundation gifts. Our money comes in modest amounts from those who support us, and we manage through sound business practices. We need to establish continuity here."

(Bob Jones University's tuition is lower than average for the size of the campus and its varied curricular offerings.)

Once young Dr. Bob had accepted the family founded and administrated university as his career, he served on the speech faculty and then as assistant dean of men. He was named to the cooperating board of trustees and in 1961 was elected to the voting board.

ASSISTANT TO FATHER

Jones was subsequently appointed assistant to the president and served in this capacity until 1963 when he was named vice president. He is also a member of the board of directors of the Gospel Fellowship Association and Gospel Fellowship Missions, serving that organization as vice president of the board.

He has conducted tours of Europe and the Bible lands for parties of ministers, Christian workers and students.

While he has no involvement in the magnificent art gallery established by his father, he does the booking for the fine arts concert and drama series which annually offers top cultural opportunities for students as well as members of the community who take advantage of the limited number of tickets soon accepted the disciplinary standards and were the better for them.

"Some people sort of laugh about our "dynasty" out here, but I am convinced that a 'dynasty' is perhaps the only way a school can be kept to its founder's purposes. During its founder's life it retains its impetus and thrust -- and close family ties seem best suited to continue this," Dr. Bob says.

O RLY? So that’s why Pettit failed, yes?

LIKES WATER SKIING

Tall -- well over six feet -- and slim, young Dr. Bob radiates a warm glow, a personality trait he has twice inherited, from both grandfather and father, He enjoys water skiing, when he can find time, hunting near Ft. Stewart, Ga., where he has been shooting deer and wild hogs.

He waterskis? Huh.

Inherited from his father is his love of dramatics and his ability as an actor. He appears frequently in Shakespearean productions and other stage presentations at the university. He has also filled major roles in some of the productions of Unusual Films notably in "Wine of the Morning," and "Red Runs the River."

Both were internationally recognized and were prize-winners in their field. He and his wife, the former Beneth Peters of Olympia, Wash., met on campus and fell in love while rehearsing for a production of "Cyrano de Bergerac," in which Beneth was Roxane. Fittingly, they named their first child, a daughter, Roxane.

Two years later Bob Jones IV arrived. Interestingly, there have been exactly 27 years between each of the births of the second, third and fourth generations.

Asked about his children, young Dr. Bob declares proudly, "It's amazing how much Bob IV is like my grandfather -- he's already, the image of my grandfather."

Why do they always do this? I remember Mary Gaston insisting that Stephen was just like her husband. They always repeat this.

And it was in the tradition of his grandfather, with the same gentle and simple grace that his grandfather had terminated his final interview, -- that young Dr. Bob asked if he might be permitted to end the hour "with a little prayer."

[lboogie1906]

Pastor Vernon Johns (April 22, 1892 – June 11, 1965) was a minister and civil rights activist. He was the predecessor to Martin Luther King Jr. as pastor of the Dexter Avenue Baptist Church. He was born in Darlington Heights, Virginia to Willie Johns, a farmer, peddler, and Baptist preacher, and Sallie Branch Price Johns.

He was a voracious reader of Western classical thought. He graduated from the Boydton Academic and Bible Institute, and Virginia Theological Seminary and College and then attended Oberlin Seminary. He was chosen to give the annual student oration. He attended the University of Chicago’s Graduate School of Theology. He moved to various congregations. He became the first African American to have his work published in Best Sermons of the Year.

He married Altona Trent (1927), a pianist and music teacher who became a professor, and the couple had six children, three sons, and three daughters.

He was president of Lynchburg’s Virginia Theological Seminary and College. He became the pastor of First Baptist Church in Charleston, West Virginia. He returned to Lynchburg as pastor of Court Street Baptist Church.

He became the nineteenth pastor of Dexter Avenue Baptist Church. He was a proponent of civil rights in Montgomery and a community activist who urged his congregation to challenge the racial status quo. In response to the discrimination that African Americans faced on city buses, he once paid his bus fare and was directed to sit on the back of the bus, but refused to sit there and demanded his money back. He helped African American girls who had been raped by white men by demanding that local authorities arrest and prosecute their attackers.

He was known for his controversial sermon topics, including “It Is Safe to Kill Negroes in Montgomery.” His activism and challenges to the power structure paved the way for Dexter’s congregation to receive young Martin Luther King Jr. and to accept his socially active ministry. That acceptance enabled King to take a leading role in the Montgomery Bus Boycott.

He served as the director of the Maryland Baptist Center and was active in Farm and City Enterprises Inc. #africanhistory365 #africanexcellence

[gl-cult-archives]

Fundamentalist Organizations and Fundamentalist Leaders

I've never seen someone piece together all the influences and interacting organizations in fundamentalism. I'm honored to have discovered it and archived it on this blog. (Original Post) Text from post pasted below.

Today we are continuing on in our quest to understand, as far as possible, the isolated and puzzling world of the IFB. It is my contention that fundamentalism/legalism is on the rise in many denominations and independent churches. I contend that this is due to a group of Calvinistas who have gained some prominence in the neo-evangelical world. For example, Al Mohler, president of SBTS, the flagship seminary of the SBC, is part of this movement. He is currently dedicated to establishing Young Earth Creationism as the only theologically viable Christian position.

What are the colleges of the IFB? Link

Arlington Baptist College (Arlington, Texas)

Biblical Institute for Theological Preparation (Amman, Jordan)

Baptist Bible College (Springfield, Missouri)

Boston Baptist College (Boston, Massachusetts)

Chesapeake Baptist College (Severn, Maryland)

Crown College (Powell, Tennessee)

Detroit Baptist Theological Seminary (Allen Park, Michigan)

Faith Baptist Bible College (Ankeny, Iowa)

Golden State Baptist College (Santa Clara, California)

Heartland Baptist Bible College (Oklahoma City, Oklahoma)

Hyles-Anderson College (Lake County, Indiana)

International Baptist College (Tempe, Arizona)

International Bible College (Stony Brook, New York)

Louisiana Baptist University (Shreveport, Louisiana)

Maranatha Baptist Bible College (Watertown, Wisconsin)

Midwestern Baptist College (Pontiac, Michigan)

Mountain States Baptist College (Great Falls, Montana)

Northland Baptist Bible College (Dunbar, Wisconsin)

Pacific Baptist College (Pomona, California)[1]

Pensacola Christian College (Pensacola, Florida)

Piedmont Baptist College (Winston-Salem, North Carolina)

Pillsbury Baptist Bible College (Owatonna, Minnesota)

Tabernacle Baptist College (Greenville, South Carolina)

Tennessee Temple University (Chattanooga, Tennessee)

Texas Baptist College (Longview, Texas)

Trinity Baptist College (Jacksonville, Florida)

Trinity Valley Baptist Seminary and College (Kennedale, Texas)

West Coast Baptist College (Lancaster, California)

Why does it matter?

One of our readers, Tikatu provided the following insightful comment.

"True, they don’t belong to a “convention” and send messengers to a meeting each year. And they don’t make up a “denomination” that has oversight beyond the churches themselves. What they do have is a loose network, usually centered around the universities that teach the preachers.

Each of these networks has a slightly different “flavor”. Within the networks they share mission boards, camps, school associations, and quite often each faction is at odds with the others. For example, Bob Jones University people look down on Hyles-Anderson graduates, and Pensacola Christian preachers think poorly of Northland grads. Which is why those who are upset by the 20/20 exposé are accusing it of “painting with a wide brush”. I say that you need a wide brush to hit all the various different factions found in the IFB movement. They wouldn’t lump themselves all together, but looking in from the outside, there’s little difference to be seen."

There is a blog dedicated to exposing issues the IFB and other legalistic venues called Fallen From Grace. Link. Please note the dig at the SBC. Said blogger understands that things are hardly pristine in the SBC and gives testimony to my contention that fundamentalism/legalism is a pox that runs through many denominations. Sadly, this blogger, who was a pastor in this group of churches, is now an atheist

“… there is a behind the scenes connection between IFB Churches. While there is no such thing as an IFB denomination, churches do fellowship and unite around a particular college and groups like Bill Gothard, the Sword of the Lord, the Baptist Bible Fellowship, Independent Baptist Fellowship, and the Southwide Baptist Fellowship. (to name a few) They even have their own discussion forum, The Fighting Fundamentalist Forum.

Pastors support the college they attended and they tend to support missionaries and ministries associated with their alma mater and whatever particular fellowship group they are a part of. These associations are every bit as denominational as churches associated with the Southern Baptist Convention. (another group that is rife with abuse )

If a pastor gets crossways with the college he attended or fellow pastors he fellowships with, he can find himself ostracized and, in some cases, unable to find a church to pastor. (which is one reason IFB pastors start new churches).”

What is The Sword of the Lord?

This is a publishing house within the IFB. It publishes a newspaper, books and pamphlets. Dr Shelton Smith and two men who were fortunate to marry Smith’s two daughters currently run it. Link.

What is the Fighting Fundamentalist Forum? Link

This is an interesting discussion board. There are separate chat rooms for each college, which may indicate that each college has it own distinctives. There is a chat room for men only that appears to concentrate on gun ownership and one for women that had a rip-roaring discussion going on the best chicken spaghetti recipes.

Let’s take a look at two groups to understand how these affiliations between churches develop. There are a number of other such groups but I chose these two to demonstrate the points that Tikatu and others are making. Although these quotes are from Wikipedia, one can confirm this history on many IFB sites

What is Bible Baptist Fellowship? Link

“The Baptist Bible Fellowship International (BBFI) is a fellowship of Baptist pastors formed in 1950 by members who separated from the World Baptist Fellowship. BBFI Headquarters are in Springfield, Missouri. In 2004, BBFI reported 4,500 congregations and 1.2 million members in North America, with over 10,000 churches worldwide.[1]

Approximately 100 pastors and missionaries were led of God to begin this new Baptist movement that would emphasize a worldwide church planting ministry. They chose Springfield as their headquarters and started the Baptist Bible College, the Baptist Bible Tribune, a clearinghouse for missionary support, and this fellowship of like-minded churches and individuals."

What is the World Baptist Fellowship? Link

“The Fundamentals was a series of twelve articles defending the 'fundamentals' of the faith, such as the inerrancy of the Bible, the virgin birth of Christ and the literal return of Christ. In 1920 Curtis Lee Laws, a Baptist editor of The Watchman-Examiner, coined the term 'fundamentalist' and defined a fundamentalist as one "ready to do battle royal for the Fundamentals of the faith." J. Frank Norris became a combatant in the fundamentalist/modernist controversy. He edited a paper entitled The Fundamentalist. Both the Southern Baptist Convention and the Baptist General Convention of Texas expelled Norris because of his controversial behavior.

Norris, C. P. Staley and others formed the Premillennial Missionary Baptist Fellowship in 1933 at Fort Worth, Texas. In 1938, the name was changed to World Fundamental Baptist Missionary Fellowship and then to World Baptist Fellowship (WBF) after the schism that created the Baptist Bible Fellowship International in 1950. The WBF was again divided in 1984, when a group led by Raymond W. Barber established the Independent Baptist Fellowship International and the Norris Bible Baptist Institute.”

Note the following characteristics of these two groups:

Both groups established their own colleges.

Both have churches affiliated with each group.

Both believe that God called them to start these groups even though it involved disunity. One of the groups has experienced a second “schism.”

Here are some observations of the IFB.

Most believe in KJVO Bible.

Most share similar views of societal standards such as rules for interpersonal relationships, dress, etc.

Most practice extreme separatism.

So, what’s the difference. I believe that Tikatu’s comment is most incisive. These groups center around personalities such as preachers, which, by default, implies the colleges that these pastors attended. In other words, their differences are not based on Biblical standards, per se. In fact, this sort of affiliation is not unlike basketball in NC. One supports only one of the following: The Duke Blue Devils, UNC Tarheels, or the NC State Wolfpack.

The IFB has churches that affiliate with one another but there does not seem to be much functional difference in the day to day life of these groups and their churches. The most telling testimony to the similarities of all these churches, regardless of affiliation, are in the IFB survivors groups. In TWW’s opinion, survivor’s groups on the internet have done the faithful a great service. Instead of hiding abuse in a dark corner, they shout the pain and the light shines.

We highly recommend that you visit the following Facebook group called “Independent Fundamental Baptist (IFB) Cult Survivors (and their Supporters).” Link.

The first page included the following information. I did not include all of the examples which can be found at the site. “If you grew up indoctrinated under the aberrant religious teachings of Bob Jones University, Pensacola Christian College, Hyles Anderson College, or ATI (Bill Gothard) and are no longer "one of them," you understand the need for this group.”

“You're familiar with most if not all of the following:

King James Onlyism

The Bible says, 'Touch Not God's Anointed' and that means ME!"

“Let me tell you something big boy, you rebel against your parents and you go down across town to that Southern Baptist Church and let me tell you something, you've stepped out of the will of God! You hear me? You just want to hear that mamby, pamby preaching from those preachers who water down the gospel of Jesus Christ and that is nothing more than your rebellious heart crying out in your SIN!"

“Billy Graham has done more damage to the cause of Christ than any other man alive! He's a heretic!"

"I don't care if she says she was beaten and molested. She's just BITTER!"

"Well, good, godly men get accused falsely of molestation all the time now-a-days by people who hate what they stand for."

"I don't care if she was 15 and he was 50, she was well known for wearing provocative clothing. And how do we really know who is telling the truth"?

"Black people have the 'mark of Cain'."

"Any counseling by a professional psychologist is of the devil! I don't care if they claim to be a Christian. If they are licensed and not a part of our group, they are not godly counselors. They are secular humanists ready and waiting to accuse every good man of doing something wrong. They want to see the destruction of the true church!"

Your parents inscripted Bible verses in the wooden "rod" they used to beat you with.

"Santa is really Satan in disguise!"

You were a guy/girl beaten mercilessly in an unlicensed group home.

You ran away from one of these group homes.

You were one of the girls sent to a group home for "rebellion," but all you really wanted was to simply wear a pair of pants.

No mixed swimming.

Culottes

Chick Tracts

You may also fit into the group well if you once attended or were reared/trained under materials available through:

Bob Jones University (Greenville, SC)

Pensacola Christian College (Pensacola, FL)

Hyles-Anderson College (Hammond, IN)

Advanced Training Institute-Bill Gothard

Quiverfull

Vision Forum

Above Rubies

Creation Research Institute

The Wilds Christian Camp

The Bill Rice Ranch

The Roloff Homes

No Greater Joy

Your spiritual gurus at one time in your life were most likely:

Bob Jones Jr.

John R. Rice

Jack Hyles

Jack Schaap

Bill Gothard

Doug Phillips

Kent Hovind

Michael Pearl

Ron Comfort

Jim Bob and Michelle Duggar

Fred Phelps (Westboro Baptist Church)

Or any other man who received a phony doctorate from one of the "colleges/universities" in the IFB.”

[solatgif]

TGIF: Roundup for April 14, 2023

Should Every Church be Multiethnic? SOLA Editorial Board member Daniel K. Eng interviewed Rick Hardison, lead pastor of Lakewood Ranch Baptist Church, who completed a PhD with his dissertation called, “A Theological Critique of the Multiethnic Church Movement.”

We also shared Renee Zou’s article: What Comes to Mind When You Think of Heaven? And I reviewed Sam D. Kim’s new book: From Doubt to Faith: Book Review of “A Holy Haunting.”

This newsletter is one of the many ways you can keep in touch with us. Find us on Facebook, Twitter, and Instagram. For more, check out my Asian American Worship Leaders Facebook group and TGIF Playlist on Spotify. You can reach me on Twitter and Instagram.

Aaron Lee, Editorial Curator

Enter to win this excellent book! Read my review. Thanks to Sam D. Kim for providing this book for our giveaway, in partnership with my newsletters for @diveindigdeep and FCBC Walnut.

Articles From Around The Web

Ricky Njoto: Three Things Jonathan Edwards Teaches Us about Holy Communion

“By far the most important aspect of Holy Communion, for Edwards, lies in the present. After all, just as Christ was present physically in the Last Supper 2,000 years ago, he is also present spiritually at every Lord’s Supper today. For Edwards, the Holy Communion is a physical sign of a spiritual reality: that Christians are joined together in Christ.”

Tim Challies: Banksy and Beauty from Ashes

God takes what has been purposefully destroyed, what has been willfully ruined, what has been blown up by our own acts of sabotage, and he works upon it until it is a beautiful and precious work of art.

Related: Learning and Writing about God and the Church: An Interview with Tim Challies by Aaron Lee

Curtis Yee: Asian American Theologian: Our ‘Culture’ Is Not to Blame

“When it comes to the community’s response to trauma and anxiety, Daniel D. Lee calls for a closer look at the dynamics of racism and the migrant experience.”

The SOLA College Writing Cohort is our new writing cohort for college-age students to receive mentorship and training as young Christian writers. Editorial Board member Soojin Park will personally be leading this initiative, and she is very excited at the prospect of nurturing the next generation of Asian American thinkers and writers who will help encourage and edify the Church!

Books, Podcasts, Music, And More

Sam Choi: Prayer and Fasting

This message was given as a part of the Bethlehem College and Seminary spring 2023 chapel series on Prayer.

Off the Pulpit Podcast: The Wives Takeover

In this episode, the wives takeover and chat about all things pastor wife life and women in the church.

Aaron Lee: Related Works

Book reviews: Words of the Resurrected by Robert J. Nash, All About Bible Animals (Kids Book) by Simona Piscionera. Listen to our TGIF playlist on Spotify. Join my Asian American Worship Leaders Facebook group.

Check out the new edition of our SOLA Network Magazine! Download it for free and share it with your friends as a great way to be introduced to the work we do at SOLA Network.

Featured This Week On SOLA Network

Aaron Lee: From Doubt to Faith: Book Review of “A Holy Haunting”

What is faith and where does it come from? Is faith just a whim? Or is there something deeper? In A Holy Haunting, Sam D. Kim shows “why faith isn’t a leap but a series of staggers from one safe place to another.”

Renee Zou: What Comes to Mind When You Think of Heaven?

Fellow Christian, we are destined for the new heavens and the new earth. God is longing to bring us home. Are we longing for the same?

Daniel K. Eng: Should Every Church be Multiethnic? (Part 2): An Interview with Rick Hardison

Whether there is a mandate to be a part of a multiethnic church, approaching people with their heart languages to bridge cultural gaps, the relationship between contextualization and unity, the need for multiethnic and ethnic-specific churches, serving the people living in your church’s proximity, and the difficulties of being an ethnic-specific church.

Daniel K. Eng: Should Every Church be Multiethnic? (Part 1): An Interview with Rick Hardison

Where we get the idea of the “multiethnic mandate,” what the Bible does (or doesn’t) say about multiethnic churches, how to think about ethnic church “divisions,” and the stories of the Tower of Babel and Pentecost.

TGIF: Roundup for April 7, 2023

Gods and Gangsters / These 3 Japanese Christian Women Changed Their Country / Narco Saints’ Drug-Dealing Pastor / Moving to a New Place with Irene Sun / Gateway Chapel: Hanley Liu

General disclaimer: Our link roundups are not endorsements of the positions or lives of the authors.

[fairfieldthinkspace]

Meet Rev. Charlie Stallworth, DMin

Fairfield University MPA Program Faculty Member

by Tess Long, Sr. Manager, Integrated Marketing

Photo Credit: Nicole Alekson

Rev. Charlie Stallworth, DMin, a former five-term Connecticut state representative for the 126th District, Bridgeport, joined Fairfield’s fully-online Master of Public Administration faculty two years ago, and teaches public policy and administration courses to both graduate and undergraduate students.

As a state representative, he cosponsored legislation concerning veteran’s issues, school bullying, education, public health, human services, prison reform and meeting children's special needs. Dr. Stallworth is the former commissioner on the Bridgeport Board of Police Commissioners as well.

Presently, Dr. Stallworth serves as senior pastor of the East End Baptist Tabernacle Church, in Bridgeport, and is the author of the devotional series, Before You Give Up, Consider These Things. He’s also been selected, multiple times, as one of the "100 Most Influential African Americans" in the State of Connecticut.

Dr. Stallworth received his bachelor of arts degree in bible and pastoral ministry from Selma University; earned his master of divinity degree from Vanderbilt University, School of Divinity, and earned a master of sacred theology degree from Yale University, Yale Divinity School; and received his doctor of ministry degree from the United Theological Seminary in Dayton, Ohio.

Please share a little about your background and work prior to joining Fairfield.

I was born in a small rural town in Alabama. I attended public schools and undergrad college in Alabama. My college days were filled with exploration and appreciation. Attending undergrad at Selma University as a commuting student gave me the opportunity to cross the famous “bloody Sunday” Edmund Pettus Bridge twice a day on each commute. My further studies for graduate degrees took me to Vanderbilt University, United Theological Seminary and Yale University, while continuing to hold strongly to my southern roots of the liberation.

I pursued work in Des Moines, Iowa, after graduating from Vanderbilt, serving as a senior pastor, a role in which I served in Alabama, Iowa, and presently in Conn., with 43 years of community, church, and public service experience. Currently, I am serving in my 18th year as senior pastor of East End Baptist Tabernacle Church, in Bridgeport, Conn.

My father served in community organizations during the final days of the Civil Rights Movement after retiring from the Army. He felt that his secure retirement (secured in that no one could terminate his pay) enabled him to be a voice for many others who could not speak because of racial retaliation that could and would cost you your life. Because of my father’s involvement in issues of justice and liberation through the political process and community protest, I developed an inclination toward the political process as a method to empower and uplift. Therefore, I have always seen the roles of religion, in particular the Christian faith, and social justice as a singular task of life. I believe in separation of church and state as the original founders intended and not as it has been dastardly defined. To this end, I ran for political office and served the Connecticut State Legislature for twelve years.

 You recently retired from your CT State Rep position. Could you share some of the valuable lessons learned in public service?

 One of the most transformative lessons I learned is not to blame and accuse others because of political ideologies. Each elected official represents the interest of her or his constituents. Though I may disagree with one’s position, I learned not to accuse, blame, or assassinate a person’s character because he or she is doing what the constituency voted them into office to do. My position became difficult to hold due to the polarized and partisan nature of modern-day politics. Yet, I continue to believe that people have a right to argue for their best interest, even when such a position appears to me not to be for the common good of all citizens.

What more can you tell us about your public policy work?

Many people approach public work from various perspectives. I approached public work from the position of giving voice to the voiceless and working collaboratively to pass legislation. This, many times, was expressed in making a phone call, demanding proper treatment, and looking out for people that are often overlooked by society. I was greatly concerned to use my office as a voice of justice, fairness, and liberation for the poor, mistreated, overlooked, and disdained. I had multiple occasions, more than I can recall, where I made a call to a car dealership that was unfairly holding someone’s deposit, to a landlord that was not taking care of a rented property and even calls to departments within our state government asking for proper treatment. In addition, I always approached passing legislation as a collaborative effort. I had no intent to be a lone ranger.

As a reverend, in what ways do you direct your congregation toward building community, so that the impact felt by the larger community will be intentional and long-lived?

The African American church started as what scholars have called “the invisible church.” That is, enslaved people gathered late at night, deep in the woods in ad-hoc gatherings to sing songs, pray prayers, preach sermons, and uplift one another. There was not a physical structure that housed this gathering, nor was it visible to the larger society that was filled with oppression. However, the invisible church birthed into the African American church and became an extension of the family. There was not a separation of good effort for freedom and good religion. One of the songs that was often sung contained the words, “Have you got good religion?” The emphasis was on “good.” The congregation using a call and response method would respond, “Certainly, certainly, certainly Lord.” The essence of that song reflected something deeper than words and went far beyond simply claiming a religious title.

Therefore, when I speak of making the community a better place so that the impact is felt by the larger community, I mean promoting the type of faith tradition that is sustained, having sustainability, and creating positive impact on the street-level. I mean our faith should be seen in the positive transformation of public education, health care, immigration, and tax reform among many other items.

What is some advice you’d offer to students who are interested in the MPA degree at Fairfield? How can it help them in the field and what distinguishes the Fairfield program from others?

I would offer three bits of advice. One, one should enter politics and public service with an open mind. America, as I have often heard, is an idea. I believe, by being an idea, we continue to define and interpret what it means to be the United States of America and that endeavor and discussion will demand an open mind. Two, one should enter public service and politics with thick skin. My mother used to say, “If the heat is too hot then get out the kitchen.” The arena of public work and politics is filled with intense heat of scrutiny, high demands, and sometimes low appreciation. Three, one should enter and approach public service and politics as an opportunity to serve. I do not believe personal gain should ever be the driving force that calls one to public service and politics.

I believe the program at Fairfield University is unique because of its diverse and highly trained faculty who offer a combination of praxis and theory. The theory and scholarship are present, but at the end of the day we continue to ask the question, “What does this look like in real life?”

In my new role at Fairfield University, I bring to the classroom a combination of theory and praxis based on my experience as a state representative for 12 years, a police commissioner, and a senior mayoral advisor.

Learn more about Fairfield’s fully-online Master of Public Administration (MPA).

[techinfogalaxy]

Biography of Hilarion Heagy

Hilarion Heagy was a prominent Mennonite leader, theologian, and author who made significant contributions to the Mennonite Church in North America. He was born on October 31, 1920, in Lancaster County, Pennsylvania, to a Mennonite farming family. Heagy grew up on the family farm and attended a one-room schoolhouse in his early years.

Heagy’s parents were deeply religious, and they instilled their faith in their children. Heagy grew up in a Mennonite community that placed a strong emphasis on pacifism, nonresistance, and service to others. These values would shape Heagy’s life and career.

Hilarion Heagy Education and Early Career

After completing his elementary education, Heagy attended Eastern Mennonite College in Harrisonburg, Virginia, where he earned a bachelor’s degree in Bible and Christian education in 1943. He then went on to earn a master’s degree in theology from Eastern Baptist Theological Seminary in Philadelphia in 1945.

After completing his education, Heagy worked for several years as a pastor and teacher in Mennonite churches and schools. He also served as a missionary in Puerto Rico and Mexico.

Hilarion Heagy Mennonite Central Committee

In 1954, Heagy began working for the Mennonite Central Committee (MCC), a relief and development agency that provides assistance to people in need around the world. He served as the MCC’s executive secretary for Latin America from 1954 to 1959, where he oversaw relief and development projects in a number of countries, including Mexico, Nicaragua, and Colombia.

In 1959, Heagy was appointed as the MCC’s executive secretary for the United States and Canada. In this role, he oversaw the organization’s work in North America, including disaster relief efforts, refugee resettlement, and programs aimed at combating poverty and hunger.

Heagy served as the MCC’s executive secretary for the United States and Canada until 1967, when he was appointed as the organization’s executive secretary for overseas operations. In this role, he oversaw relief and development projects in more than 50 countries around the world.

Hilarion Heagy Theology and Writing

Throughout his career, Heagy was also deeply engaged in theological study and writing. He was a prolific author, publishing numerous books and articles on Mennonite theology, history, and practice.

Heagy’s theological work was shaped by his commitment to pacifism, nonresistance, and service. He argued that these values were central to the Mennonite faith and that they should guide the church’s engagement with the wider world.

In his book “The Christian and War,” Heagy argued that Christians should not participate in war or support military efforts. He also criticized the idea that Christians should support their country above all else, arguing that the church’s loyalty should be to God alone.

Heagy’s other books included “Anabaptist Prayers for the Twenty-First Century,” “Recovering the Anabaptist Vision,” and “The Vision and the Reality: The Story of Home Missions in the Mennonite Church.....read more

[notanotherbaptistpodcast]

Things Pastors Shouldn't Say to Congregations

Kyle and Matt take a look at a recent article by Joe McKeever, which shared 13 things a pastor should never say to his congregation. We share a few with some extra banter on Kyle's false prophecy and an invite to Texas Baptist College Preview Day. Article: https://lifewayresearch.com/2015/08/27/13-things-a-pastor-should-never-say-to-a-congregation/ Preview Day: https://texasbaptist.com/preview-day-fb/ Big thanks to Southwestern Baptist Theological Seminary and the Christian Standard Bible for making this episode possible!

[pastorkevinc]

Which Job Would You Choose? ~ The Importance of Teamwork

Dominican Republic Mission Trip Which Job Would You Choose? ~ The Importance of Teamwork While on a recent trip to the Dominican Republic where we served at the Fundacion Red de Misericordia (FRM), the Mercy Network Foundation, an orphanage for Dominican children, I was reminded of the necessity and importance of teamwork. Over the course of eight days, we tackled many different jobs and…

[agameforgoodchristians]

Altar Sex (Amos 2:8) [A Guest Card Talk]

Note: this Guest Card Talk is connected to our other card talk on the Book of Amos.

“The closest I ever came to having sex was right after prayer.”

For many young adults, this observation would serve as a catalyst for a more active prayer life, but for us pious young men at a Christian college, this advice from a graduating senior served as a warning. Intimacy is risky and dangerous and, if you’re not careful, you’ll end up in the wrong holy of holies.

Recent examinations of Christianity’s approach to sexuality have been rather damning with their criticism and deconstruction, from extensive exposes on various church-related sexual abuse scandals, to full-throated takedowns of “evangelical purity culture.” Even the patron saint of courtship, Joshua Harris, has kissed “kissing dating goodbye” goodbye.

But despite Christianity’s well-published and long-running anxiety about all things sex, historical records seem to indicate that few religious traditions are exempt from such tension. The sacred and the sexual may be uncomfortable bedfellows, but they sure can’t be accused of not trying. Long before Augustine began ruminating about the sinful superpowers of semen, fertility cults from Baal to Dionysus were planting their seeds in every known religion. Even texts found within the Hebrew Scriptures - such as Song of Songs - have been known to arouse more than pious hearts.

Which brings us to Amos, the lonely shepherd of Tekoa. In Amos 6:1-7, the prophet makes explicit reference to a marzeah, a cultic ritual attested to widely throughout the Fertile Crescent and beyond. While the origins of the term remain a mystery, widespread attestation across cultures paints a rather consistent picture of marzeahs as cultic festivals that centered on feasting and drinking, sexual lasciviousness, and were often connected to funerary rites. Sort of like an ancient Mardi Gras.

The word itself only appears twice in the Hebrew Scriptures—also in Jeremiah 16:5, with possible allusions in Ezekiel 8:7-13 and Isaiah 28:1-6—but also seems to influence Amos’ earlier criticisms of the northern kingdom of Israel in Amos 2:6-8:

Thus says the Lord:

“For three transgressions of Israel, and, for four, I will not revoke the punishment, because they sell the righteous for silver, and the needy for a pair of sandals - those who trample the head of the poor into the dust of the earth and turn aside the way of the afflicted; a man and his father go in to the same girl, so that my holy name is profaned; they lay themselves down beside every altar on garments taken in pledge, and in the house of their God they drink the wine of those who have been fined.”

There is certainly a temptation here to clutch our pearls at the mere mention of the mingling of altar pieces and body parts. At first blush, Amos’ denunciations wouldn’t seem out of place at a True Love Waits rally. In fact, this passage may even be listed as a Scripture reference on a youth lock-in “covenant agreement.”

Curiously, however, Amos does not seem to condemn such celebrations on their own merits. Rather, Amos’ concerns are primarily with the desecrating division that has devolved religious practice into social exploitation. The ritual has not only superseded the ethical, but been financed by the unethical. In short, the perpetrators have developed a “celebration of discipline” that divorces love of God from love of neighbor (well, some neighbors), a concern most famously expressed in his diatribe against such an unholy division in Amos 5.

Unlike standard prophetic polemics against pagan religious practice, Amos turns his tirade toward Jewish observances specifically endorsed by the Law - festivals (specifically, the hagim prescribed in Exodus 23:15-16), burnt offerings, grain offerings, and fellowship offerings (as prescribed in Leviticus 1-3), and even music. Of particular note is the way the relationship of these ritual practices and acts of justice are structured in relationship to each other. At the foot of Sinai, Moses follows up God’s Greatest Hits (the “10 Commandments”) with a variety of B-sides and album filler material about compensation for knocked-out teeth and singed thorn bushes. Following an extended rumination on property rights, Moses then delivers a robust set of commandments that some Bibles helpfully label as “Social Responsibility” or “Laws of Justice and Mercy,” focusing on the treatment of widows, orphans and aliens, including words that should sound awfully familiar to anyone paying attention to Amos:

“If you lend money to one of my people among you who is needy, do not be like a moneylender; charge him no interest. If you take your neighbor’s cloak as a pledge, return it to him by sunset, because his cloak is the only covering he has for his body. What else will he sleep in? When he cries out to me, I will hear, for I am compassionate.” (Exodus 22:25-27)

Then, and only then, does Moses finally get around to some brief directives on ritual celebrations. For Moses - followed closely here by Amos—the priority is clear: Justice First. Ritual Second. No Justice, No Peace (Offering). In contrast, Amos only finds people who have become experts in ritual and flunked the final exam of righteousness.

Taken collectively, Amos’ striking denunciations of Israelite practices in chapters 2-6 point directly toward a wealthy class whose conspicuous religious consumption was made possible only through exploitation (which, not surprisingly, appears to have been an attribute of marzeahs in other cultures, as well). In addition to the detailed criticisms listed in 2:6-8 and 6:1-7, notice also the following accusations leveled by Amos:

“They do not know how to do right . . . who hoard plunder and loot in their fortresses.” (3:10)

“You women who oppress the poor and crush the needy / and say to your husbands, ‘Bring us some drinks!’” (4:1)

“You trample on the poor / and force him to give you grain.” (5:11)

As one notable prophet would later observe, the house of prayer had been turned into a den of robbers.

The Kentucky poet Wendell Berry has consistently lamented the way Christianity has divorced spiritual and material realities, reflecting a lively Gnosticism-by-another-name habitating inside America’s pulpits and pews. Most memorable perhaps is the following sentiment expressed in “How to be a Poet”:

“There are no unsacred places; There are only sacred places And desecrated places.”

Just a wee bit south of Berry, another Appalachian poet was learning this truth in her own characteristically eccentric way. In the tiny Tennessee community of Caton’s Chapel, a young Dolly Parton found “God, music, and sex” coexisting in a small abandoned country church that offered both spiritual and sexual resonance to the developing saint. Between the walls adorned with hand drawn testimonies of youthful sexual escapades and the discarded keys and strings that gave birth to sacred melodies, Parton recalls, she “broke through some sort of spirit wall and found God,” even as she simultaneously experienced an epiphany of sexuality and self-identity. Perhaps taking Berry a step further, Parton offers her witness that even seemingly desecrated places can be sites of sacral revelation.

And none of this would surprise Amos.

Amos does not fear that the sacred has been tainted by the sexual. On the contrary, recognizing the sacredness of both the dwelling of God’s name and the abode of God’s image, what raises the prophet’s ire is that both have been desecrated by the diminishment of the flesh. In the degrading of bodies through exploitation, economic indifference, and greed, Amos writes, what should be a holy celebration has been transformed into a parade of unrighteousness.

To blend the vision of Berry, Parton, and Amos, we might say:

There are no desecrated places; Only sacred people, And desecrated people.

Dave McNeely is the Coordinator for the Faith & Justice Scholars Program and an Adjunct Religion Professor at Carson-Newman University in Jefferson City. He is a licensed Baptist minister who spent a decade in youth ministry, and has an undergraduate degree in Religion (Greek minor) from Carson-Newman, an M.Div. with specialization in Christian Education from Baptist Theological Seminary at Richmond, and additional study in Justice and Peace Studies at Iliff School of Theology. He was a contributor to A Game for Good Christian’s anthology This Present Former Glory and recently co-authored his first book, Chad and Dave Read the Bible, Vol. 1: The Christmas Story.

[wutbju]

So how are the faculty doing salary-wise since the 501c3 change? 

Still not that great. Still only earning 84% of what their benchmarks are earning.

If you need a job in the coming weeks, BJU faculty, any of these places will pay better:

Anderson University (Anderson, SC)

Appalachian Bible College (Mount Hope, WV)

Baptist Bible College (Springfield, MO)

Carolina University (Winston-Salem, NC)

Cedarville University (Cedarville, OH)

Charleston Southern University (Charleston, SC)

Clarks Summit University (Clarks Summit, PA)

Covenant College (Lookout Mountain, GA)

Erskine College (Due West, SC)

Faith Baptist Bible College and Theological Seminary (Ankeny, IA)

Faulkner University (Montgomery, AL)

Limestone University (Gaffney, SC)

Maranatha Baptist University (Watertown, WI)

Newberry College (Newberry, SC)

North Greenville University (Tigerville, SC)

Presbyterian College (Clinton, SC)

Regent University (Virginia Beach, VA)

Samford University (Birmingham, AL)

William Carey University (Hattiesburg, MS)

Winthrop University (Rock Hill, SC)

Wofford College (Spartanburg, SC)

[lboogie1906]

Dr. Kenneth C. Ulmer (born December 6, 1947) was the President of The King’s University where he serves as a founding board member, adjunct professor, and Dean of The King’s at Oxford. He has served as senior pastor-teacher of Faithful Central Bible Church for over 37 years. He received his BA in Broadcasting & Music from the University of Illinois. He founded Macedonia Bible Church in San Pedro. He studied at Pepperdine University, Hebrew Union College, University of Judaism and Christ Church, and Wadham College at Oxford University. He received a Ph.D. from Grace Graduate School of Theology, was awarded an Honorary Doctor of Divinity from Southern California School of Ministry, and received his Doctor of Ministry from United Theological Seminary. He participated in the study of Ecumenical Liturgy and Worship at Magdalene College at Oxford University, has served as an instructor in Pastoral Ministry and Homiletic at Grace Theological Seminary, an adjunct professor at Biola University, and as adjunct professor at Pepperdine University. He served as a mentor in the Doctor of Ministry degree program at United Theological Seminary. He was consecrated Bishop of Christian Education of the Full Gospel Baptist Church Fellowship, where he served as a founding member of the Bishops Council. He has served on the Board of Directors of The Gospel Music Workshop of America, the Pastor’s Advisory Council to the mayor of the City of Inglewood, and the Board of Trustees of Southern California School of Ministry. He is the Presiding Bishop of Macedonia International Bible Fellowship based in Johannesburg. He has written several books. “A New Thing” “Spiritually Fit to Run the Race” “In His Image: An Intimate Reflection of God” “Making your Money Count: Why We Have it – How To Manage It” “The Champion in You: Step into God’s Purpose for Your Life” “The Power of Money” “Knowing God’s Voice” “Passionate God” He and his wife have been married for 38 years and have two daughters, one son, and five grandchildren. #africanhistory365 #africanexcellence #alphaphialpha https://www.instagram.com/p/Cl04emFsOQ8/?igshid=NGJjMDIxMWI=

[skippyv20]

Hidden messages invisible to the eye discovered on Dead Sea scrolls

Fragments of the Dead Sea Scrolls with new writing visible. (University of Manchester)

When the hidden ancient religious manuscript known as the Dead Sea Scrolls were found by Bedouin shepherds at Khirbet Qumran on the northwest shore of the Dead Sea, now known as the West Bank in Israel, it took several years for officials to approve archeological digs in the eleven caves. Sadly, looters helped themselves to the one thousand and eight hundred-year-old parchment scrolls and the oldest known copies of the Hebrew Bible stuffed away in clay jars, placed in caves for safety and then forgotten.

What wasn’t taken was found mostly in scraps with very few intact scrolls, and some were blank, leading researchers to believe they hadn’t yet been used. Thanks to the sharp eyes of Professor Joan Taylor, a researcher from the Department of Theology and Religious Studies at King’s College London, we now know that the fragments do, indeed, have writing on them; these hidden messages had been right there under their noses since 2017.

Part of Dead Sea Scroll number 28a (1Q28a) from Qumran Cave 1. Photo by Osama Shukir Muhammed Amin FRCP(Glasg) CC by SA-4.0

According to Smithsonian Magazine, while Professor Taylor was studying fragments in the John Rylands Library Reading Room at the University of Manchester in England, she thought she could see a faint Hebrew letter L. Researchers then put fifty-one of the seemingly blank fragments under a multispectral imaging device that would allow them to see what their eyes could not.

Only a few fragments had writing on them. One word was easy to figure out—Shabbat—which was written within four lines of text, but it will take time to decipher the rest of the writings and how they correlate with each other. Because of the early thefts, scroll fragments began appearing in the antiquities market, and there has been an increase in about the past fifteen years. History reports that these fragments have led the Israel Antiquities Authority to step up their excavations in the Qumran caves and to guard the caves from looters.

Close-up of Dead Sea Scrolls fragment with text (DQCAAS)

The excavation is part of project Operation Scroll, and it includes the Hebrew University of Jerusalem, the Civil Administration of Judea and Samaria, and the Israel Nature and Parks Authority. To their surprise, along with the clay vessels and scroll parts, they found arrowheads, semi-precious stones, and flint blades from the Neolithic period indicating the caves had been used since about 10000 BC.

The cave of Qumran where the dead Sea Scrolls were found. Photo by Peter van der Sluijs CC by 3.0

There are also many forgeries of the ancient documents as the President of craft store chain Hobby Lobby, Steve Green, has discovered. According to National Geographic, in 2017, the Green family opened the doors of the Museum of the Bible in Washington D.C. and included in their exhibits sixteen fragments of the Dead Sea Scrolls. At the museum opening, some experts expressed concern that some of the scroll fragments might be forgeries.

Written in Hebrew, Aramaic and Greek, mostly on parchment, but with some written on papyrus and even copper, the Dead Sea Scrolls manuscripts generally date between 150 BC and 70 AD. Photo by Ken and Nyetta CC by 2.0

After extensive testing, all sixteen were confirmed to be fake. The Green family is no stranger to controversy as over five thousand items in their catalogue were proven to be acquired illegally, and Green was forced to return them to Iraq. In 2018, a manuscript in the possession of the Museum of the Bible proved to have been stolen from the University of Athens in 1991 which the Greens returned. Because of this discovery, many of the fragments of the scrolls on display in places like Texas’s Southwestern Baptist Theological Seminary and California’s Azusa Pacific University will be tested for authenticity. Most of the scrolls were written between the second century BC and the second century AD.

The scrolls, some written in Greek, are, according to The Leon Levy Dead Sea Scrolls Digital Library, considered primary historical sources of the time and relate how the Jews of the Second Temple era viewed their lives. They contain allusions to different sects such as Sadducees, Pharisees, and Essenes. While Jewish people of the time all subscribed to the basic tenants of the Bible, subjects such as the religious calendar, the afterlife, and the priesthood were topics of debate showing how diverse the societies were.

https://www.thevintagenews.com/

Thank you😊❤️❤️❤️❤️

[duggardata]

All The Data:  Jill (Duggar) + Derick Dillard

The Couple—

Jill Michelle (Duggar) Dillard  (b. May 17, 1991)

Parents   Jim Bob + Michelle (Ruark) Duggar

Child #   4 of 19

Hometown   Tontitown, AR

Early Education   Homeschool  (ATI/IBLP and SOS)

Higher Education   Coursework in Bible & Theology (c. 2016), Boyce College (Online); Apprenticeship in Midwifery (2011—2015) (See 19 Kids & Counting (4–2–13), “Baby On The Way” and 19 Kids & Counting (2–24–15), “Bridesmaids and Babies.”)

Credentials   Certified Professional Midwife (CPM) w/ North American Registry of Midwives (NARM) (2015) (Note—It’s unclear if Jill was ever actually licensed in Arkansas, or anywhere.  She was, however, eligible for licensure in Arkansas due to her NARM Certification.); EMT Training (c. 2010) (19 Kids & Counting (9–7–10), “Testy Duggars.”) 

Occupation   Stay–at–Home Wife / Mother  (2014—)

… Previously   Church Planter / Missionary, SOS Ministries (El Salvador; 2015—2017); Lay Midwife’s Apprentice, A Mommy’s Butterfly Midwifery  (Springdale, AR; 2011—2015)  (Supervised by Venessa Giron, who was later stripped of her midwifery license.); Volunteer EMT., Springdale Fire Department  (Springdale, AR; c. 2010—?) (19 Kids & Counting (11–3–10), “Duggars On Fire.”)

Derick Michael Dillard  (b. March 9, 1989)

Parents   Richard (“Rick”) Dillard + Cathy (George) Byrum  (Note—Rick Dillard died in August 2008.  Cathy has since remarried.  Derick’s Step–Father is named Ronnie Byrum.)

Child #   1 of 2

Hometown   Rogers, AR

Early Education   H.S. Diploma (2007), Rogers High School (Rogers, AR); Rogers Public Schools (c. 1995—2007)  

Higher Education   University of Arkansas School of Law (Fayetteville, AR; 2018—); Graduate / Completed “Residency” (2018), Cross Church School of Ministry (Springdale, AR); Coursework in Biblical Studies (2014—2017), Southwest Baptist Theological Seminary (Online); B.S.B.A. in Accounting / Economics (2011), Oklahoma State University (Stillwater, OK)

Credentials   Eagle Scout, Boy Scouts of America (BSA) (2007)

Occupation   Full–Time Student, University of Arkansas School of Law  (Fayetteville, AR; 2018—); Extern, Sebastian County Prosecutor’s Office (2020—) 

… Previously   Law Clerk, Arkansas Attorney General (Little Rock, AR; 2019); Fellow, Federal Public Defender (Fayetteville, AR; 2019); Resident Missions Minister, Cross Church (Springdale, AR; 2017—2018), Church Planter / Missionary, SOS Ministries (El Salvador; 2015—2017); Tax Accountant, Wal–Mart (Bentonville, AR; 2014—2015); Field Missionary, International Mission Board (Kathmandu, Nepal; 2012—2014), Pistol Pete Mascot, Oklahoma State University (Stillwater, OK; 2009—2011)

Their Relationship—

First “Meeting” (By Phone)   March 2013

Location   by Phone  (Jill in Tontitown, AR; Derick in Nepal.)

Details   While Derick was in Nepal, he reached out and asked Jim Bob, Jill’s Father, to be his “prayer partner.”  Jim Bob agreed.  After getting to know Derick, Jim Bob apparently decided to set Jill up with him—telling her good things about him, and vice versa.  Then, in March 2013, Derick was on the phone with Jim Bob, when Jill happened to walk in the room.  Jim Bob put Jill on the phone briefly, and Derick introduced himself.

Pre–Courtship   August 17, 2013

Location   via Skype  (Jill in Tontitown, AR; Derick in Nepal.)

Details   In August 2013, Jim Bob gave Derick Jill’s phone number, and encouraged them to communicate directly.  (With him CCed on all texts, of course.)  Jill + Derick then Skyped for the first time on August 17, and the call lasted for >5 Hours.  After that, they began talking regularly, and Jill ultimately planned a trip to Nepal to visit Derick, leading to...

First Meeting (In Person)   November 17, 2013  (Sunday)

Location   Tribhuvan International Airport; Kathmandu, Nepal  (19 Kids & Counting (5–6–14), “Going The Distance for Love.”)

Timing   Jill and Jim Bob left Arkansas for Nepal on November 15, 2013.  After 36 Hours of travel, they arrived in Nepal and met Derick.  (19 Kids & Counting (5–6–14), “Going the Distance for Love.”)  Factoring in the time change of +10.75 Hours, the 36 Hour trip effectively took 47 Hours...  Jill would have landed in Nepal and met Derick on November 17, 2013—i.e., 2 Days after she left Arkansas.  (See Also This Prior Post.)

Details   Derick picked Jill and Jim Bob up at the airport.

Featured On   19 Kids & Counting (5–6–14), “Going The Distance for Love”

Courtship   November 22, 2013  (Friday)  

Location   Outside Jill and Jim Bob’s Hotel; Kathmandu, Nepal  (Note—Duggar Data tried to identify the specific hotel, but was unable to do so.)  (19 Kids & Counting (5–16–13), “The Big Question.”) 

Details   Jill and Jim Bob spent close to a week in Nepal with Derick, and they were packing up—headed to the airport—when Derick pulled Jill aside, sat her down on the steps of the hotel, and said:  “If it’s alright with you, I’m interested in starting an official courtship.”  Jill infamously replied:  “Yeah...  That would be awesome.  Totally!”  (Full Video.  See 19 Kids & Counting (5–13–14), “The Big Question.”) 

Announced   March 31, 2014 in People  (Exclusive; +129 Days)  (Note—Jill didn’t announce the courtship until Derick proposed.  They had been engaged for a few days at the time of the Courtship Announcement.)

Featured On   19 Kids & Counting (5–13–14), “The Big Question”

Engagement   March 29, 2014  (Saturday)

Location   Bentonville City Square; Bentonville, AR  (19 Kids & Counting (6–3–14), “The Proposal.”)   

Details   Derick took Jill out to lunch (at Table Mesa in Bentonville), then suggested a walk around the square, when they encountered a guitarist.  The guitarist asked Jill if she’d like to hear a song.  She said yes, and he began singing an original song that Derick wrote about his and Jill’s love story.  After the song, Derick got down on one knee and proposed.  (See 19 Kids & Counting (6–3–14), “The Proposal.”  See Also.) 

Announced   April 9, 2014 in People  (Exclusive; +11 Days)

Featured On   19 Kids & Counting (6–3–14), “The Proposal”

Wedding   June 21, 2014, Unknown Time  (Saturday)

Location   Cross Church—Springdale; Springdale, AR

Officiant   [ Unknown ]  (Anyone recognize him?)

MOH   Jana Duggar  (Jill’s Sister)

Best Man   Daniel Dillard  (Derick’s Brother)

Announced   June 21, 2014 in People  (Exclusive; Same Day)

Featured On   19 Kids & Counting (10–28–14), “Jill’s Wedding”

Honeymoon   Kill Devil Hills (The Outerbanks), NC  (Note—Jill + Derick did not have the film crew along on their honeymoon, at all.)

Their Children—

Israel David Dillard  (b. April 6, 2015)

Pregnancy Announced   August 20, 2014 in People  (Exclusive; 64 Days / 9W + 1D Along)  

Sex Revealed   October 21, 2014 in People  (126 Days / 18W Along)

Due Date   March 24, 2015  (See Also)

Birthdate & Time   April 6, 2015, 11:49 PM  (13 Days Late)

Weight & Length   9 Pounds, 10 Ounces; 23 Inches

Birth Announced   April 7, 2015 on Jill’s Instagram  (+1 Day)

Name Revealed   w/ Birth Announcement

Birth Details   Jill planned a home birth attended by CPM Joy Coonfield.  (19 Kids & Counting (2–24–15), “Bridesmaids and Babies.”)  During labor, however, a number of complications arose.  Jill tested positive for Strep–B, and received IV antibiotics while in labor.  Her water broken on April 4, and she began laboring at home, as planned.  Unfortunately, she wasn’t progressing.  After 55 Hours, Jill noticed a “faint stain” of meconium and decided to go to the hospital.  Once there, she initially refused Pitocin or an epidural.  Later on, she agreed to both.  Still, no baby.  After about 70 Hours, Jill’s medical team determined that the baby had “flipped” into a transverse breach position, was in distress, and required urgent delivery.  At that point, Jill consented to an Emergency C–Section.  (See 19 Kids & Counting (5–5–15), “Jill’s Special Delivery.”)

Featured On   19 Kids & Counting (5–5–15), “Jill’s Special Delivery”

Samuel Scott Dillard  (b. July 8, 2017)

Pregnancy Announced   December 20, 2016 in People  (Exclusive; ~80 Days / 11W + 3D Along)

Sex Revealed   January 30, 2017 in People  (Exclusive; ~121 Days / 17W + 2D Along)

Name Revealed   June 6, 2017 on the Dillard Family Blog  (~248 Days / 35W + 3 Days Along) 

Due Date   “Early July” 2017  (Permalink.)  (Duggar Data uses July 8th.) 

Birthdate & Time   July 8, 2017, 1:02 PM

Weight & Length   9 Pounds, 10 Ounces.; 22 Inches

Birth Announced   July 8, 2017 on Derick’s Twitter  (Same Day)  (Note—Later that day, they also announced on The Dillard Family Blog.)

Birth Details   Jill apparently attempted a VBAC.  Per Derick, Jill labored for 40 Hours but, in the end, she needed another C–Section.  It’s unclear if Jill labored at home or the hospital.  Little is known about the birth, and it wasn’t televised on Counting On.  After his birth, Sam spent 2 Weeks in the NICU for unknown reasons.

Featured On   N/A  (Not Televised)

What’s Next?

As of April 10, 2020, Jill + Derick are 398 Days (2.60 SDs) overdue to announce Pregnancy #3.  The Predictor will deem their quiver “closed” if they still haven’t announced by July 8, 2022—i.e., 5 Years and 5+ SDs after Sam’s arrival.  As of now, the Predictor forecasts their next pregnancy as follows—

Baby News   June 10, 2020  (3 SDs Late)

Sex Reveal   July 31, 2020   

Due Date   January 3, 2021

Birthdate   January 10, 2021

Currently, their Procreative Pace is 1 Child Every 930 Days (2.5 Years)—but, it’s increasing by +1 Day every 2 Days, due to them being “late” for Pregnancy #3.  Jill’s Fertility Cut–Off is August 13, 2034, at the Age of 43.24.  (That’s based on Michelle Duggar’s fertility.)  With that Procreative Pace and Fertility Cut–Off, Jill + Derick’s current ESOQ is 8 Children.         

... That’s “All The Data” for Jill + Derick!