About Open Heavens Ministries

This section provides a historical account of my journey to emphasis upon greater discovery of biblical teaching about Jesus in his ministry as the Christ in the tabernacle of the heavens. It appeared in the Preface of my dissertation but was removed during the defense phase by PhD committee recommendation as unnecessary for the work. My dissertation has a truncated version of this journey. It appears here for those who might have any interest in the history of this journey.

In the sermon of Hebrews that had been circulated as a letter among the churches and later canonized into the NT, the author of Hebrews (Auctor ad Hebraeos) entreats his listeners, “Let us run with steadfastness the race set before us!” (Heb 12:1).^[1] In a corresponding fulfillment of his metaphoric challenge, in June 1982, I started to run this race set before you during preparation for a Wednesday night Bible study on the tabernacle in an isolated rural pastoral study at Hickory Ridge, Arkansas. As I taught a series that month on the symbolism of the individual tabernacle sections using Paul Kiene’s beautiful color tabernacle pictures and slides, an unquenchable calling to a heavenly goal to be with Jesus commenced.^[2] Forty-years later, I am now at the current race-marker of this dissertation on a course not quite complete yet, till in heaven.^[3]

During reflection on the text of Hebrews 8:5, the terms “copy and shadow of heavenly things” (AKJV) exploded in meaning as I mapped the tabernacle sections of holiness to their corresponding heavenly places. Once drawn out, questions arose about the connections of the movement of the high priest ministry of Jesus, as the Christ mentioned by Auctor, through the whole of the tabernacle “not made with hands” (Heb 9:11, 23).^[4] The working out of Hebrews 8:5 in relation to the heavenly things led to a crude stick-figure outline for mimeograph distribution about Jesus’ high priestly intercessory movement in the current plural heavens and earth.^[5] This outline, as the heavens and earth field upon which the battle against sin and death was being victoriously remedied by God through Jesus, as the Christ, was employed in childlike faith for years of biblical teaching. God said it; it must be true.

Along years of running toward Jesus in a faith that embraced biblical discovery through the lens of plural heavens, the providential παιδεία (“training”) of the Lord next led to the addition of the practice of medicine. This holistic bi-vocational ministry led to an understanding about the chaotic functioning decay of the present visible creation from the smallest cells to the macrosystems that enable the energy for independent life from God’s presence and light. The exposed realism about creation and humanity both shocked this naïve young Pastor and reinforced the biblical description concerning the current crumbling condition and obsoleteness due to a lack of holiness concerning both created beings and people in the dark cosmos apart from God’s light and dwelling.

Unable to provide permanent physical repair of the sin related disorder and separateness of the earthly system that greatly contrasted with the biblical descriptions concerning the peace of the invisible, perpetual, promised creation now in God’s presence, a thematic change came in a two-week preaching revival in 2000. A heavenly focus emerged that centered on Hebrews 11:13–16. The outline of the play-by-play activities of God between the plural invisible heavens and the temporary decay of visible creation were applied diachronically (over time) in a biblical theology from the beginning of Genesis until the foretold final reconstruction of Revelation. The messages mapped God’s solution of Jesus as Christ for man’s sin and the problematic obsolete creation upon the outline of the heavens.^[6] This spawned a 2001 publication of an unpolished biblical theology in a book entitled, Heaven Past Present Future: The Fulfillment of the Times that plotted biblical events in the plural heavens and earth.^[7]

Once published for free distribution on the Internet in 2002, the initial details that charted activities across the plural heavens outline had many incorrect theological presuppositions that were slowly corrected by the influence of kind discussion from many people from around the globe.^[8] By 2006, seven chapters had expanded to twenty-one, with seven each respectively for heaven past, heaven present, and heaven future. By 2008, color graphics of the plural heavens replaced the outline and stick figures and emphasis changed to simply “The Heavens” in 2009. In teaching about Jesus in the heavens, many adjustments led to multiple chart versions distributed in churches and on several international mission trips.^[9]

In early 2010 while working in a basement publishing studio on a book revision and video segments, the desire for message correctness concerning the believer’s relationship to the reality of the heavens heavily influenced a yearning for a return to Seminary. Early ministry pastoral demands and pre-internet distance obstacles providentially hindered completion of a bachelor’s degree from 1975 to 1985. God emphatically closed those seminary education doors three times before opening the opportunity for secular education that ended in a medical degree and the practice of medicine added to ministry. Years later, through the advice of the author’s friendship of Associational Missionary Ronnie Toon, God led to enrollment in classes at Southwestern Baptist Theological Seminary. The wonderful professors at Southwestern, led by Dr. Tim Deahl at the Little Rock extension campus, provided the proper biblical hermeneutic for the study of the plural heavens as related to believers in Jesus as Christ.

While learning the craft and skills for better biblical interpretation, I felt both shock and surprise over the lack of scholarly unity in opinions about the unseen heavens mentioned in Scripture. It seemed the more religiously educated, that biblical descriptions of faith become less real and more figurative as one interprets texts and concepts that involve invisible biblical ideas about the heavens. Only a handful of recent scholars have ever attempted a synthesis of a literal, coherent, topographical structure for God’s creation beyond what is visible. Major scholars thus push-back against any possible consistent and coherent pattern based on the tabernacle outline for plural heavens. Their conclusions are based both on a long tradition of previously admitted failures by individual scholars and long-established, traditional, lexical views that primarily promote an earth-centric ideology against a present, literal, heavenly entrance by believers to Jesus at death.^[10]

Undaunted from nearly thirty-years of biblical topographical studies involving the unseen heavens, nearly every paper that I submitted in seminary developed some spatial aspect about deceased believers in relation to the present heavens and earth creation. With each paper and seminary course, the details within the overarching cartographic outline changed but the tabernacle outline of plural heavens remained stable. The desire to explore the current tension and disconnect concerning accessible plural heavens through a scholarly approach based on Hebrews led in 2011 to Dr. David Allen at Southwestern, who had written the New American Commentary on Hebrews.^[11] Dr. Allen graciously accepted guidance of a master’s level thesis by an appeal based on his understanding of one who had taken a path less traveled through his experience in publication of Lukan Authorship of Hebrews.^[12]

While Dr. Allen has reminded several times that he did yet not fully agree, he graciously listened in his busy schedule and made important points of problematic areas on multiple occasions. His wise probing insights to my initial mapping and movement schemes revealed necessary modifications for proper correspondence with the textual propositions surrounding Jesus’ experience beyond death in rising to God. E.g., Jesus now no longer in his gospel travel goes to Hades at his death but as an eternal bodily spirit enters the heavenly holy of holies in completion of the events of a biblical death, which requires a onetime approach and presentation at judgment before God that is modeled by both the OT daily sacrifices and the Day of Atonement.

Also, after the pattern of the moment of Jesus’ entrance into the holy of holies beyond the unseen heavenly veil, the deceased saints are now bodily complete with him in heaven instead either the traditional view of a lesser holy realm of the unseen heavens or as an inferior disembodied soul awaiting a future entrance into the holy of holies during the gathering of all believers for the second coming. Further, a believer’s first probable opportunity for literally seeing Jesus as their Savior is greater at death than while still living in the flesh, where during the second coming to earth the living in the flesh are gathered to himself and the living dead who are already with him.^[13] These are just some of the many changes to inner detail of mapping within the outline of plural heavens that has remained stable during studies at Southwestern.

In many ways, Auctor’s race analogy in Hebrews 12:1–13 corresponds to the living activity of a study of this type. I use a similar race analogy to keep readers oriented in the topical surroundings and purpose of each chapter. In a study of this scope, it is easy to get lost in the minutia, of which I have provided much to consider that relates to the thesis.^[14] Chapter 1 resembles, “Runners to your marks!”…“Get set!” in race preparation. It introduces and outlines the investigation plan and methodology concerning where, how far, to what finish, at what pace, what methodical manner, what to wear, and when a believer sees Jesus after death on the background of plural heavens and earth.

The “Go!” begins in Chapter 2. Here, initial questions concerning the believer’s movement in death through the invisible heavens to Jesus focuses on foundational basics found in the lexical and syntactical meaning of Hebrews 9:27–28. It orients a runner’s/reader’s initial steps in textual exploration of revelation about unseen events beyond death and judgment straight toward the goal of seeing Jesus at his appearing. I provide a necessary filtering technique for elimination of possible gait entanglements in interpretive movements away from the text and for execution of the best probable early steps for an effective stride for better interpretative success in spiritual understanding. With this foundation, the runner/reader can ignore the distracting crowd and so many easily besetting diversions with one objective—running and only running to Jesus, our shepherd, μικρὸν ὅσον ὅσον (“a very little while,” Heb 10:37) after death at judgment. Chapter 3 continues research using the mental muscle memory of previous lexical and hermeneutic guidance to start assembling the heavenly spatial truth behind the text of Hebrews together into a coherent biblical theology concerning movements through the plural heavens and earth. Auctor’s biblical theology provides details about God, God’s speaking revelation, God’s current state of his visible and invisible creation, and God’s creation of a finish line into heavenly rest for those who hear the instructions of his voice at judgment beyond death.

Once in stride, by establishing the heavenly places in a smooth and steady theological background, Chapter 4 starts checking off the distance at markers for split times summarizing the message correspondence over the complete race now on earth and through the heavens to Jesus after death. I implement the method of discourse analysis to determine the cognates, phrases, and idioms related to the introductory topics and subtopics and track them through Auctor’s discourse units and sections to the macroconclusion of Hebrews 9:27–28. Then in a chiastic application, I lightly follow these topics along the route in reverse for revealing what understanding about the event of Jesus appearing beyond death at judgment should mean to the believer in churches today.

Provided text glosses and extensive footnote discussion lightly compare the written body about the expected race results beyond death to Jesus with the anticipated experience of other first-century runners. The testimonials of other expectant runners, briefly waiting beyond fleshly life for similar events, reinforces a common first-century apocalyptic view against several competing ideas of other major religious groups. Cases of runners who have taken missteps also often appear in the footnote discussion. Finally, the runner/reader crosses the line in Chapter 5, hopefully with eyes on the finish of believers seeing Jesus soon after death, as presented in the message of Hebrews.

There is much still to learn in and by cartographic studies of the heavens. In this dissertation, if there is any truth or wisdom to encourage fellow believers during the discouragement of this world—it is only from the Holy Spirt who gives understanding.^[15] If there is any error, it is solely my own inaccuracy for not listening more carefully to God’s speaking of his Word. As always, readers are encouraged to try the spirits to see if they are of God or of the world (cf. I John 4:1–6).

I offer special thanks and gratitude to my family for listening to numerous conversations dominated by a focus on the eternal-place heavens— I think at times they are ready to let me go there before my finished race.^[16] Also, along the way in a race that spans over forty-years, God sent (1) many friends who listened and ran part of the way with encouragement and support,^[17] (2) grace-filled hospitals and patients who allowed incessant sharing about the kingdom of the heavens and faith in Jesus as the way to God’s dwelling,^[18] (3) patient assemblies of believers small and large who heard much commentary on the cartography of the gospel of Jesus Christ in the heavens,^[19] (4) and the students and scholars at SWBTS, ETS, BBR, and SBL, who were approachable to discussion about a subject foreign to their ears due to the formal closure of the heaven by Martin Luther in his September Testament exactly five-hundred-years ago. This work aims to correct Luther’s unrecognized major misstep, even as I hope future readers/runners will correct my own inaccuracies that create deviation from a pure gospel by faith with anticipated approach through the heavens and entrance shortly after death and judgment into the holy of holies to Jesus in his eternal-place kingdom.

For their recent contributions in assistance in critique and editing, I extend extra appreciation to Vickie Lowery, Charles Martin Jr., and Bill Johnson. These kind editors helped me express the concepts about the heavens on my heart, but all remaining mistakes and missteps of imperfection are mine. May the reader be patient and see the message more than any inferior prose, lengthy verbose sections, deviations from scholarly form, or inconsistences in governing methodology. Reflecting on their improvements made me think that I was in good company with the early apostles, esp. Peter and John, who were seen by the religious elites as uneducated and untrained (Acts 4:13). May I be recognized as one who has faith that believers are now led by Jesus into heaven at an anticipated death and subsequent judgment, just like Jesus did. Special thanks to my Supervisor Dr. Terry Wilder, second reader Dr. Jim Wicker, and third reader Dr. John M. McKay Jr. for their stamina during review of a lifelong attempt to know more about God’s promised heavenly country of Hebrews 11:13–15 by tracking the treatise of Hebrews through the proposed macrosummary lens of Hebrews 9:27–28.

Endnotes

[1.] For simplicity, during interaction with scholars, I often follow the nomenclature of Hurst and Buck, where (Auctor ad Hebraeos) refers to the author of Hebrews. This application offers the advantage that Hebrews views primarily through a lens as both a literary and an oral work by one author. See L. D. Hurst, The Epistle to the Hebrews: Its Background of Thought, SNTSMS 65 (Cambridge: Cambridge University Press, 1990), 4. For general audiences, I utilize the moniker “the author of Hebrews.”
[2.] Paul F. Kiene, The Tabernacle of God in the Wilderness of Sinai (Grand Rapids: Zondervan, 1977).
[3.] I understand this exercise as only one point along the total of God’s purpose of the race of life. Yet in my case, the experience represents a metaphoric ultra-marathon by covering about two-thirds of my life experience. Most PhD candidates write while they are young under the strict guidance of a supervisor or committee. Years later, many produce a magnum opus concerning their major insights. My journey’s experience has me writing late in life. As I believe it was for Auctor, my race completion finalizes at the goal of meeting Jesus either coming from heaven to lead me into heaven at death or while living at his second coming to earth for future ministry in joining those who have died now with him. This Preface serves to help runner/readers understand my previous steps to this dissertation with respect to my personal perception of God’s calling over a lifetime. As a fellow listener for God’s speech, this composition contributes but one of many strides in faith seeking understanding of what I hear. The personal accounting neither claims perfect truth nor supports absolute correctness but explains the late life effort. Each runner/reader should δοκιμάζετε (“test”) responsibly the spirits to see if anything written may provide accurate testimony of God’s revelatory speech as they seek the things of God more than the things of the world (1 John 4:1–6). Errors found are mine for not listening more carefully.
[4.] James Strong, The Tabernacle of Israel: Its Structure and Symbolism (Grand Rapids: Kregel, 1987). Strong warns about focus on individual parts with omission of the meaning of the whole. Since reading his warnings, I avoided the many possible micro applications and perused the macro meaning of the whole in relation to the gospel.
[5.] The many sources and ideas demonstrating the concept of current plural heavens in what I call version 1.0 are not original. Scant sources were available in 1982 in the isolated farm town of four hundred souls. God led to a pastorate in the isolated rural delta several hours away from Seminary. There was no internet in those days. The distance providentially impeded advanced religious education. I had completed only a couple of years by intermittent commutes either full or part-time. My initial basic religious education came from very conservative revised dispensationalists in the shadow of W. A. Criswell. Along with the book by Kiene on the tabernacle, which I purchased from the Seminary bookstore, was my recommended Scofield Reference Bible. As instructed, I never read it from the bottom up. Scofield commented about plural heavens but I could not get his view to make sense and fit the pattern of Jesus’ ministry. Cf. Scofield Bible, Luke 24:52. Also, no longer extant in my files was a mimeograph outline copy of the plural heavens from some unknown source. It had the traditional view of Jesus going down to Hades and saints moved to the holy of holies of heaven from Hades to Paradise as the beginning of the process of his flesh resurrection. As will be discussed in later writing, I no longer embrace the traditional view of believers in Hades after death or as lesser incomplete souls in the holy of holies as the later sense of the Latin “Sanctuary.”
[6.] While not the main subject of this work, this diachronic theology now expands temporally before Gen 1:1. My theological view moves beyond my early teaching by Missionary Baptist professors in Little Rock, Arkansas concerning the dispensational concepts of L. D. Foreman and the revised dispensational views of the “gap theory” in W. A. Criswell’s Study Bible. Cf. L.D. Foreman, The Bible in Eight Ages (Texarkana, AR-TX, Bogard, 1992). W. A. Criswell, Criswell Study Bible (Nashville: Nelson, 1975). I would argue that while Criswell’s and Foreman’s concept of perpetual time of creation before the dark chaos described in Genesis is true, the text of Genesis 1:1–2 does not support a gap. The Genesis creation at the beginning is made from the previous perpetual creation of unmeasurable time before Genesis. My current organization of the creation, with eternal-places of plural heavens above, mandates a precosmic introduction of sin by other heavenly created beings before the historically accurate Genesis account. Precosmic sin necessitated the present construction of dwelling levels of holiness for sinful volitional creations in separated realms of heavens that were cast down from the eternal-place creation of measureless perpetual time (cf. Heb 1:10–12, 11:3; cf. Ps 90:1–4). More on this faith-view, perhaps held by Auctor, is presented in Chapter 3 regarding the plural eternal-places of Hebrews. In later research, I hope to discuss the missteps by later dispensationalists in collapsing dualism to an earth-centric hope more in-line with other commonly held earth-centric views.
[7.] After multiple publishing house rejections due to lack scholarly credentials and name recognition, this was a personal printing of about three thousand copies. Due to many errant, theological presuppositions, at times I would like to recall them. Yet, the missteps serve as reminders of a race with training that is not finished and that hears continual instruction of the Lord. There is still much to learn. I remain awed daily over all that God continues to reveal and awaits discovery from his Word till my arrival at the throne of Jesus in heaven.
[8.] A pin map tracked comments from all continents and many countries. I remain thankful for their discussion contributions and encouragement along the way.
[9.] The current color version in vertical synthesis of gospel movement of Jesus in his ministry of Christ is version 8.0. The current color horizontal and vertical synthesis that maps the biblical revelation of Christ is version 10.0. At times I wish I had could get previous versions back due to significant changes along the race. Each served as a part of a lifelong learning experience about the heavens. It is unfortunate the color versions are not allowed in a PhD dissertation but I have provided them by accademia.com and website links to PDF files above.
[10.] Established theological presuppositions and methodology that must change based on a unified cartography of Scripture present as the main obstacles. It is easier to deny creational cartographic unity than change long held confessional traditions and methods that negate a dualistic view.
[11.] David L. Allen, Hebrews, NAC (Nashville: B&H, 2010).
[12.] Idem, Lukan Authorship of Hebrews, NAC 8 (Nashville: B&H, 2010).
[13.] The popular continually future eschatological lens embraced over the last one hundred years either overlooks or explains away the nearly two-thousand years of a present reality in heaven for those who have died with faith in Jesus. Those billions of believers, who have died before Jesus’s return, saw the appearance of Jesus as their intercessor at judgment to begin rising to God in spirit. They abide just a brief time in heaven before the transformation of their spiritual bodies for his promised second coming ministry to the temporary earth. This lacuna of the present promise fulfilment for the dead inspires the thesis of this work that is stated in Chapter 1 and drives the subsequent extensive exploration of the message of Hebrews in the chapters that follow.
[14.] The dissertation foot notes and chapters are numerous and lengthy due to many contacts with scholars and the interpretative issues related to the exploration of the thesis that concerns whether believers literally enter heaven to be with Jesus at death by his intercession at their judgment according to Heb 9:27–28. The boundaries of this study do not outline a cove, bay, or inlet that is easily charted in a quick survey but an ocean in magnitude due to the nature of the question about what is beyond in relation to peoples’ common experience of death. A proper dissertation requires a complete scholarly and literary in-depth engagement with the greater conversation surrounding the spatial movement of both Jesus and his believers at death, rather than a smaller focus on one issue in the overarching conversation. The product is a life-long labor over forty years that will require interested readers some time to digest. It is written for scholars, students, and non-academic seekers, who desire a comprehensive analysis about what is beyond death from a pure biblical view of God’s speaking revelation in promises to those who believe in Jesus.
[15.] I understand the truth as accurate perception of the unseen realities of God’s promises, now not seen, except by revelation of the Holy Spirit (1 Cor 2:9–10).
[16.] There may be some truth to the saying, “One can be so heavenly minded; they are of no earthly good.” My family and friends have made many sacrifices and endured tested patience for my daily fixation with this heavenly journey. May they be compensated by the Father for my continual absence of my mind on the biblical text away and from them so many times.
[17.] These include Buddy Ritter, Thurman Cossey, Danny Bradley, Rusty Roebuck, Gary Self, David Avery, Brad Sullivan, Bob Cooper, Larry White, Ronnie Toon, Lewis Hershey, Rich Byers, Gene Tulberg, and Stacy Reed.
[18.] This includes, in Arkansas, Ashley County Medical Center, St. Bernard’s Regional Medical Center, Northeast Arkansas Baptist Medical Center, and Izard County Medical Center in Calico Rock. In Texas, Faith Community Hospital in Jacksboro and USMD Surgical Center in Fort Worth. Special thanks to Southern Emergency Services, Concord Medical Group, and TeamHealth for schedule accommodation. Even those less tolerant resulted in a greater good, so I also pray for God’s blessings upon them.
[19.] This includes, in Arkansas, Hickory Ridge Missionary Baptist, Hickory Ridge; Gethsemane Missionary Baptist, Walnut Ridge; Butterfield Missionary Baptist, Malvern; Temple Baptist Church, Jonesboro, Oak Grove Missionary Baptist, Jonesboro; First Baptist of Crossett; Mount Olive, Crossett; and First Baptist Church of Batesville. Other churches that were less grace-filled also resulted in a greater good, so I also pray for God’s blessings upon them.

	About Open Heavens Ministries: Page Contents Video Open Heavens Site Tour and Introduction Personal Introduction to Bill Henry History of Conversation with Focus on Jesus's Ministry, as the Christ, in the Tabernacle of the Heavens Purpose Statement Statement of Faith Ministry Support
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_____________________________________________________________________________ Site Grand Tour

_____________________________________________________________________________ William (Bill) W. Henry Jr. M.D., Ph.D.
This section provides a personal introduction. My theme verse from the beginning of this journey is Hebrews 11:13-16 . May I receive a good report at judgment, as the elders, when Jesus comes for me either at death or at his second coming if still living. Cf. Heb 11:1-2. Curriculum Vitae ACADEMIC EDUCATION, TRAINING & LICENSES: High School: Francis C. Hammond, T.C. Williams, Alexandria, VA; White Hall, White Hall, AR: May 1974 University of Arkansas Monticello, Monticello, AR: Aug 1974–Dec 1974 Double Major: Math, Physical Education: 15 hrs Worked next semester to save money to attend seminary to investigate call to preach Missionary Baptist Seminary, Little Rock, AR 72204: Aug 1975–Dec 1985 General Studies: Aug-Dec 1975 Music and Youth: Jan 1976-Dec 1976 Theology: Jan 1978-Dec 1985, intermittent full/part-time, 90 hrs Licensed Minister: Jul 16, 1975, Olive Street Missionary Baptist, Pine Bluff, AR Oxford Baptist Institute, Oxford, MS: Theology, Jan–Dec 1977, 15 hrs Ordained Minister, Dec 16, 1978, Forrest Hills Baptist Church, Benton, AR Arkansas State University, Jonesboro, AR: Jan 1986–May 1989 Pre-Med preparation for Medical Psychiatric Research BA, magna cum laude, Chemistry Minor Emphasis: Psychology and Biology National Center for Toxicological Research, Jefferson, AR Summer Research Program, May–Aug 1988 Civil Service FDA Research Appointment, May1989–Aug 1990 University of Arkansas Medical Sciences, Little Rock, AR Medicine: Aug 1989–May 1993, M.D. May 1993 Interdisciplinary Toxicology Graduate School: Jun 1989–May 1991 Family Medicine Residency, UAMS–AHEC, Pine Bluff, AR: Jun 1993–May 1996 Diplomat American Academy of Family Medicine: Jul 1996–present American Board of Family Medicine: Jul 1996–present. Southwestern Baptist Theological Seminary, Fort Worth, TX: May 2010–May 2023 Master of Arts Theology–May 2015. Concentration in Biblical Languages. Thesis Supervisor: David L. Allen. Thesis Title: “The Cosmology of the Heaven(s), Tabernacle, and Sanctuary of the Priestly Work of Christ in Hebrews 8–10” Doctor of Philosophy–May 2023. Major: New Testament. Supervisor: Terry L. Wilder. Minor: Biblical Theology. Supervisor: Craig Blaising. Dissertation Title: “Atonement and the Logic of Resurrection in Hebrews 9:27–28: Jesus’ Ministry to Lead Believers for Salvation into Heaven A Very Little While after Individual Death and Judgment.” PUBLICATIONS/PAPERS/CONFERENCES: “Traveling with Paul,” Grade 7–12 VBS Teenage Pupil and Teacher (Texarkana, AR-TX: Bogard Press: Summer 1987). “Detection of Estrogen Receptor (ER) in the Rat Brain using Rat Anti-ER monoclonal IgG with the Unlabeled Antibody Method” Histochemistry 96 (1991):157–62. “Heaven Past, Present, and Future” (Crossett, AR: William Henry Publishing, 2001). “Scriptural Model for Baptismal or Ordination Acceptance in New Testament Pattern Churches for Preservation of a Pure Gospel of Christ” (Crossett, AR: William Henry Publishing, 2003). “The Heavens,” Discipleship University, First Baptist Church, Batesville, AR, Sep-Dec 2013. Missionary Training Lectures: “The Heavens,” Rangoon, Myanmar, Jul 13–19, 2013. “Hebrews: Faith in Crisis,” Sunday Night Sermon Series, First Baptist Church, Batesville, AR, Mar 2015-Aug 2015. Contemporary Preaching Class, Independence Baptist Association, Jan-Apr 2019. “Revelation of Jesus Christ,” Live-Stream Sunday Night Sermon Series, First Baptist Church, Batesville, AR, Jul 2020-Feb 2021. His Offspring Lectures: “Better Conversation about the Ability of the Son, Jesus, As Christ,” Luzon Island, Pampamga, Mexico City, Panaipuan Borough, Philippines, Aug 28–Sep 1, 2023. “Anthropology of the Dead Who Wait at Judgment in Hebrews 9:27–28.” (Paper presented at the Annual Meeting of the Evangelical Society, San Antonio, TX, 16 November 2023). References and full Cirriculim Vitae available on request by email contact.
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_____________________________________________________________________________ History This section provides a historical account of my journey to emphasis upon greater discovery of biblical teaching about Jesus in his ministry as the Christ in the tabernacle of the heavens. It appeared in the Preface of my dissertation but was removed during the defense phase by PhD committee recommendation as unnecessary for the work. My dissertation has a truncated version of this journey. It appears here for those who might have any interest in the history of this journey. In the sermon of Hebrews that had been circulated as a letter among the churches and later canonized into the NT, the author of Hebrews (Auctor ad Hebraeos) entreats his listeners, “Let us run with steadfastness the race set before us!” (Heb 12:1).^[1] In a corresponding fulfillment of his metaphoric challenge, in June 1982, I started to run this race set before you during preparation for a Wednesday night Bible study on the tabernacle in an isolated rural pastoral study at Hickory Ridge, Arkansas. As I taught a series that month on the symbolism of the individual tabernacle sections using Paul Kiene’s beautiful color tabernacle pictures and slides, an unquenchable calling to a heavenly goal to be with Jesus commenced.^[2] Forty-years later, I am now at the current race-marker of this dissertation on a course not quite complete yet, till in heaven.^[3] During reflection on the text of Hebrews 8:5, the terms “copy and shadow of heavenly things” (AKJV) exploded in meaning as I mapped the tabernacle sections of holiness to their corresponding heavenly places. Once drawn out, questions arose about the connections of the movement of the high priest ministry of Jesus, as the Christ mentioned by Auctor, through the whole of the tabernacle “not made with hands” (Heb 9:11, 23).^[4] The working out of Hebrews 8:5 in relation to the heavenly things led to a crude stick-figure outline for mimeograph distribution about Jesus’ high priestly intercessory movement in the current plural heavens and earth.^[5] This outline, as the heavens and earth field upon which the battle against sin and death was being victoriously remedied by God through Jesus, as the Christ, was employed in childlike faith for years of biblical teaching. God said it; it must be true. Along years of running toward Jesus in a faith that embraced biblical discovery through the lens of plural heavens, the providential παιδεία (“training”) of the Lord next led to the addition of the practice of medicine. This holistic bi-vocational ministry led to an understanding about the chaotic functioning decay of the present visible creation from the smallest cells to the macrosystems that enable the energy for independent life from God’s presence and light. The exposed realism about creation and humanity both shocked this naïve young Pastor and reinforced the biblical description concerning the current crumbling condition and obsoleteness due to a lack of holiness concerning both created beings and people in the dark cosmos apart from God’s light and dwelling. Unable to provide permanent physical repair of the sin related disorder and separateness of the earthly system that greatly contrasted with the biblical descriptions concerning the peace of the invisible, perpetual, promised creation now in God’s presence, a thematic change came in a two-week preaching revival in 2000. A heavenly focus emerged that centered on Hebrews 11:13–16. The outline of the play-by-play activities of God between the plural invisible heavens and the temporary decay of visible creation were applied diachronically (over time) in a biblical theology from the beginning of Genesis until the foretold final reconstruction of Revelation. The messages mapped God’s solution of Jesus as Christ for man’s sin and the problematic obsolete creation upon the outline of the heavens.^[6] This spawned a 2001 publication of an unpolished biblical theology in a book entitled, Heaven Past Present Future: The Fulfillment of the Times that plotted biblical events in the plural heavens and earth.^[7] Once published for free distribution on the Internet in 2002, the initial details that charted activities across the plural heavens outline had many incorrect theological presuppositions that were slowly corrected by the influence of kind discussion from many people from around the globe.^[8] By 2006, seven chapters had expanded to twenty-one, with seven each respectively for heaven past, heaven present, and heaven future. By 2008, color graphics of the plural heavens replaced the outline and stick figures and emphasis changed to simply “The Heavens” in 2009. In teaching about Jesus in the heavens, many adjustments led to multiple chart versions distributed in churches and on several international mission trips.^[9] In early 2010 while working in a basement publishing studio on a book revision and video segments, the desire for message correctness concerning the believer’s relationship to the reality of the heavens heavily influenced a yearning for a return to Seminary. Early ministry pastoral demands and pre-internet distance obstacles providentially hindered completion of a bachelor’s degree from 1975 to 1985. God emphatically closed those seminary education doors three times before opening the opportunity for secular education that ended in a medical degree and the practice of medicine added to ministry. Years later, through the advice of the author’s friendship of Associational Missionary Ronnie Toon, God led to enrollment in classes at Southwestern Baptist Theological Seminary. The wonderful professors at Southwestern, led by Dr. Tim Deahl at the Little Rock extension campus, provided the proper biblical hermeneutic for the study of the plural heavens as related to believers in Jesus as Christ. While learning the craft and skills for better biblical interpretation, I felt both shock and surprise over the lack of scholarly unity in opinions about the unseen heavens mentioned in Scripture. It seemed the more religiously educated, that biblical descriptions of faith become less real and more figurative as one interprets texts and concepts that involve invisible biblical ideas about the heavens. Only a handful of recent scholars have ever attempted a synthesis of a literal, coherent, topographical structure for God’s creation beyond what is visible. Major scholars thus push-back against any possible consistent and coherent pattern based on the tabernacle outline for plural heavens. Their conclusions are based both on a long tradition of previously admitted failures by individual scholars and long-established, traditional, lexical views that primarily promote an earth-centric ideology against a present, literal, heavenly entrance by believers to Jesus at death.^[10] Undaunted from nearly thirty-years of biblical topographical studies involving the unseen heavens, nearly every paper that I submitted in seminary developed some spatial aspect about deceased believers in relation to the present heavens and earth creation. With each paper and seminary course, the details within the overarching cartographic outline changed but the tabernacle outline of plural heavens remained stable. The desire to explore the current tension and disconnect concerning accessible plural heavens through a scholarly approach based on Hebrews led in 2011 to Dr. David Allen at Southwestern, who had written the New American Commentary on Hebrews.^[11] Dr. Allen graciously accepted guidance of a master’s level thesis by an appeal based on his understanding of one who had taken a path less traveled through his experience in publication of Lukan Authorship of Hebrews.^[12] While Dr. Allen has reminded several times that he did yet not fully agree, he graciously listened in his busy schedule and made important points of problematic areas on multiple occasions. His wise probing insights to my initial mapping and movement schemes revealed necessary modifications for proper correspondence with the textual propositions surrounding Jesus’ experience beyond death in rising to God. E.g., Jesus now no longer in his gospel travel goes to Hades at his death but as an eternal bodily spirit enters the heavenly holy of holies in completion of the events of a biblical death, which requires a onetime approach and presentation at judgment before God that is modeled by both the OT daily sacrifices and the Day of Atonement. Also, after the pattern of the moment of Jesus’ entrance into the holy of holies beyond the unseen heavenly veil, the deceased saints are now bodily complete with him in heaven instead either the traditional view of a lesser holy realm of the unseen heavens or as an inferior disembodied soul awaiting a future entrance into the holy of holies during the gathering of all believers for the second coming. Further, a believer’s first probable opportunity for literally seeing Jesus as their Savior is greater at death than while still living in the flesh, where during the second coming to earth the living in the flesh are gathered to himself and the living dead who are already with him.^[13] These are just some of the many changes to inner detail of mapping within the outline of plural heavens that has remained stable during studies at Southwestern. In many ways, Auctor’s race analogy in Hebrews 12:1–13 corresponds to the living activity of a study of this type. I use a similar race analogy to keep readers oriented in the topical surroundings and purpose of each chapter. In a study of this scope, it is easy to get lost in the minutia, of which I have provided much to consider that relates to the thesis.^[14] Chapter 1 resembles, “Runners to your marks!”…“Get set!” in race preparation. It introduces and outlines the investigation plan and methodology concerning where, how far, to what finish, at what pace, what methodical manner, what to wear, and when a believer sees Jesus after death on the background of plural heavens and earth. The “Go!” begins in Chapter 2. Here, initial questions concerning the believer’s movement in death through the invisible heavens to Jesus focuses on foundational basics found in the lexical and syntactical meaning of Hebrews 9:27–28. It orients a runner’s/reader’s initial steps in textual exploration of revelation about unseen events beyond death and judgment straight toward the goal of seeing Jesus at his appearing. I provide a necessary filtering technique for elimination of possible gait entanglements in interpretive movements away from the text and for execution of the best probable early steps for an effective stride for better interpretative success in spiritual understanding. With this foundation, the runner/reader can ignore the distracting crowd and so many easily besetting diversions with one objective—running and only running to Jesus, our shepherd, μικρὸν ὅσον ὅσον (“a very little while,” Heb 10:37) after death at judgment. Chapter 3 continues research using the mental muscle memory of previous lexical and hermeneutic guidance to start assembling the heavenly spatial truth behind the text of Hebrews together into a coherent biblical theology concerning movements through the plural heavens and earth. Auctor’s biblical theology provides details about God, God’s speaking revelation, God’s current state of his visible and invisible creation, and God’s creation of a finish line into heavenly rest for those who hear the instructions of his voice at judgment beyond death. Once in stride, by establishing the heavenly places in a smooth and steady theological background, Chapter 4 starts checking off the distance at markers for split times summarizing the message correspondence over the complete race now on earth and through the heavens to Jesus after death. I implement the method of discourse analysis to determine the cognates, phrases, and idioms related to the introductory topics and subtopics and track them through Auctor’s discourse units and sections to the macroconclusion of Hebrews 9:27–28. Then in a chiastic application, I lightly follow these topics along the route in reverse for revealing what understanding about the event of Jesus appearing beyond death at judgment should mean to the believer in churches today. Provided text glosses and extensive footnote discussion lightly compare the written body about the expected race results beyond death to Jesus with the anticipated experience of other first-century runners. The testimonials of other expectant runners, briefly waiting beyond fleshly life for similar events, reinforces a common first-century apocalyptic view against several competing ideas of other major religious groups. Cases of runners who have taken missteps also often appear in the footnote discussion. Finally, the runner/reader crosses the line in Chapter 5, hopefully with eyes on the finish of believers seeing Jesus soon after death, as presented in the message of Hebrews. There is much still to learn in and by cartographic studies of the heavens. In this dissertation, if there is any truth or wisdom to encourage fellow believers during the discouragement of this world—it is only from the Holy Spirt who gives understanding.^[15] If there is any error, it is solely my own inaccuracy for not listening more carefully to God’s speaking of his Word. As always, readers are encouraged to try the spirits to see if they are of God or of the world (cf. I John 4:1–6). I offer special thanks and gratitude to my family for listening to numerous conversations dominated by a focus on the eternal-place heavens— I think at times they are ready to let me go there before my finished race.^[16] Also, along the way in a race that spans over forty-years, God sent (1) many friends who listened and ran part of the way with encouragement and support,^[17] (2) grace-filled hospitals and patients who allowed incessant sharing about the kingdom of the heavens and faith in Jesus as the way to God’s dwelling,^[18] (3) patient assemblies of believers small and large who heard much commentary on the cartography of the gospel of Jesus Christ in the heavens,^[19] (4) and the students and scholars at SWBTS, ETS, BBR, and SBL, who were approachable to discussion about a subject foreign to their ears due to the formal closure of the heaven by Martin Luther in his September Testament exactly five-hundred-years ago. This work aims to correct Luther’s unrecognized major misstep, even as I hope future readers/runners will correct my own inaccuracies that create deviation from a pure gospel by faith with anticipated approach through the heavens and entrance shortly after death and judgment into the holy of holies to Jesus in his eternal-place kingdom. For their recent contributions in assistance in critique and editing, I extend extra appreciation to Vickie Lowery, Charles Martin Jr., and Bill Johnson. These kind editors helped me express the concepts about the heavens on my heart, but all remaining mistakes and missteps of imperfection are mine. May the reader be patient and see the message more than any inferior prose, lengthy verbose sections, deviations from scholarly form, or inconsistences in governing methodology. Reflecting on their improvements made me think that I was in good company with the early apostles, esp. Peter and John, who were seen by the religious elites as uneducated and untrained (Acts 4:13). May I be recognized as one who has faith that believers are now led by Jesus into heaven at an anticipated death and subsequent judgment, just like Jesus did. Special thanks to my Supervisor Dr. Terry Wilder, second reader Dr. Jim Wicker, and third reader Dr. John M. McKay Jr. for their stamina during review of a lifelong attempt to know more about God’s promised heavenly country of Hebrews 11:13–15 by tracking the treatise of Hebrews through the proposed macrosummary lens of Hebrews 9:27–28. William W. (Bill) Henry Jr. Endnotes [1.] For simplicity, during interaction with scholars, I often follow the nomenclature of Hurst and Buck, where (Auctor ad Hebraeos) refers to the author of Hebrews. This application offers the advantage that Hebrews views primarily through a lens as both a literary and an oral work by one author. See L. D. Hurst, The Epistle to the Hebrews: Its Background of Thought, SNTSMS 65 (Cambridge: Cambridge University Press, 1990), 4. For general audiences, I utilize the moniker “the author of Hebrews.” [2.] Paul F. Kiene, The Tabernacle of God in the Wilderness of Sinai (Grand Rapids: Zondervan, 1977). [3.] I understand this exercise as only one point along the total of God’s purpose of the race of life. Yet in my case, the experience represents a metaphoric ultra-marathon by covering about two-thirds of my life experience. Most PhD candidates write while they are young under the strict guidance of a supervisor or committee. Years later, many produce a magnum opus concerning their major insights. My journey’s experience has me writing late in life. As I believe it was for Auctor, my race completion finalizes at the goal of meeting Jesus either coming from heaven to lead me into heaven at death or while living at his second coming to earth for future ministry in joining those who have died now with him. This Preface serves to help runner/readers understand my previous steps to this dissertation with respect to my personal perception of God’s calling over a lifetime. As a fellow listener for God’s speech, this composition contributes but one of many strides in faith seeking understanding of what I hear. The personal accounting neither claims perfect truth nor supports absolute correctness but explains the late life effort. Each runner/reader should δοκιμάζετε (“test”) responsibly the spirits to see if anything written may provide accurate testimony of God’s revelatory speech as they seek the things of God more than the things of the world (1 John 4:1–6). Errors found are mine for not listening more carefully. [4.] James Strong, The Tabernacle of Israel: Its Structure and Symbolism (Grand Rapids: Kregel, 1987). Strong warns about focus on individual parts with omission of the meaning of the whole. Since reading his warnings, I avoided the many possible micro applications and perused the macro meaning of the whole in relation to the gospel. [5.] The many sources and ideas demonstrating the concept of current plural heavens in what I call version 1.0 are not original. Scant sources were available in 1982 in the isolated farm town of four hundred souls. God led to a pastorate in the isolated rural delta several hours away from Seminary. There was no internet in those days. The distance providentially impeded advanced religious education. I had completed only a couple of years by intermittent commutes either full or part-time. My initial basic religious education came from very conservative revised dispensationalists in the shadow of W. A. Criswell. Along with the book by Kiene on the tabernacle, which I purchased from the Seminary bookstore, was my recommended Scofield Reference Bible. As instructed, I never read it from the bottom up. Scofield commented about plural heavens but I could not get his view to make sense and fit the pattern of Jesus’ ministry. Cf. Scofield Bible, Luke 24:52. Also, no longer extant in my files was a mimeograph outline copy of the plural heavens from some unknown source. It had the traditional view of Jesus going down to Hades and saints moved to the holy of holies of heaven from Hades to Paradise as the beginning of the process of his flesh resurrection. As will be discussed in later writing, I no longer embrace the traditional view of believers in Hades after death or as lesser incomplete souls in the holy of holies as the later sense of the Latin “Sanctuary.” [6.] While not the main subject of this work, this diachronic theology now expands temporally before Gen 1:1. My theological view moves beyond my early teaching by Missionary Baptist professors in Little Rock, Arkansas concerning the dispensational concepts of L. D. Foreman and the revised dispensational views of the “gap theory” in W. A. Criswell’s Study Bible. Cf. L.D. Foreman, The Bible in Eight Ages (Texarkana, AR-TX, Bogard, 1992). W. A. Criswell, Criswell Study Bible (Nashville: Nelson, 1975). I would argue that while Criswell’s and Foreman’s concept of perpetual time of creation before the dark chaos described in Genesis is true, the text of Genesis 1:1–2 does not support a gap. The Genesis creation at the beginning is made from the previous perpetual creation of unmeasurable time before Genesis. My current organization of the creation, with eternal-places of plural heavens above, mandates a precosmic introduction of sin by other heavenly created beings before the historically accurate Genesis account. Precosmic sin necessitated the present construction of dwelling levels of holiness for sinful volitional creations in separated realms of heavens that were cast down from the eternal-place creation of measureless perpetual time (cf. Heb 1:10–12, 11:3; cf. Ps 90:1–4). More on this faith-view, perhaps held by Auctor, is presented in Chapter 3 regarding the plural eternal-places of Hebrews. In later research, I hope to discuss the missteps by later dispensationalists in collapsing dualism to an earth-centric hope more in-line with other commonly held earth-centric views. [7.] After multiple publishing house rejections due to lack scholarly credentials and name recognition, this was a personal printing of about three thousand copies. Due to many errant, theological presuppositions, at times I would like to recall them. Yet, the missteps serve as reminders of a race with training that is not finished and that hears continual instruction of the Lord. There is still much to learn. I remain awed daily over all that God continues to reveal and awaits discovery from his Word till my arrival at the throne of Jesus in heaven. [8.] A pin map tracked comments from all continents and many countries. I remain thankful for their discussion contributions and encouragement along the way. [9.] The current color version in vertical synthesis of gospel movement of Jesus in his ministry of Christ is version 8.0. The current color horizontal and vertical synthesis that maps the biblical revelation of Christ is version 10.0. At times I wish I had could get previous versions back due to significant changes along the race. Each served as a part of a lifelong learning experience about the heavens. It is unfortunate the color versions are not allowed in a PhD dissertation but I have provided them by accademia.com and website links to PDF files above. [10.] Established theological presuppositions and methodology that must change based on a unified cartography of Scripture present as the main obstacles. It is easier to deny creational cartographic unity than change long held confessional traditions and methods that negate a dualistic view. [11.] David L. Allen, Hebrews, NAC (Nashville: B&H, 2010). [12.] Idem, Lukan Authorship of Hebrews, NAC 8 (Nashville: B&H, 2010). [13.] The popular continually future eschatological lens embraced over the last one hundred years either overlooks or explains away the nearly two-thousand years of a present reality in heaven for those who have died with faith in Jesus. Those billions of believers, who have died before Jesus’s return, saw the appearance of Jesus as their intercessor at judgment to begin rising to God in spirit. They abide just a brief time in heaven before the transformation of their spiritual bodies for his promised second coming ministry to the temporary earth. This lacuna of the present promise fulfilment for the dead inspires the thesis of this work that is stated in Chapter 1 and drives the subsequent extensive exploration of the message of Hebrews in the chapters that follow. [14.] The dissertation foot notes and chapters are numerous and lengthy due to many contacts with scholars and the interpretative issues related to the exploration of the thesis that concerns whether believers literally enter heaven to be with Jesus at death by his intercession at their judgment according to Heb 9:27–28. The boundaries of this study do not outline a cove, bay, or inlet that is easily charted in a quick survey but an ocean in magnitude due to the nature of the question about what is beyond in relation to peoples’ common experience of death. A proper dissertation requires a complete scholarly and literary in-depth engagement with the greater conversation surrounding the spatial movement of both Jesus and his believers at death, rather than a smaller focus on one issue in the overarching conversation. The product is a life-long labor over forty years that will require interested readers some time to digest. It is written for scholars, students, and non-academic seekers, who desire a comprehensive analysis about what is beyond death from a pure biblical view of God’s speaking revelation in promises to those who believe in Jesus. [15.] I understand the truth as accurate perception of the unseen realities of God’s promises, now not seen, except by revelation of the Holy Spirit (1 Cor 2:9–10). [16.] There may be some truth to the saying, “One can be so heavenly minded; they are of no earthly good.” My family and friends have made many sacrifices and endured tested patience for my daily fixation with this heavenly journey. May they be compensated by the Father for my continual absence of my mind on the biblical text away and from them so many times. [17.] These include Buddy Ritter, Thurman Cossey, Danny Bradley, Rusty Roebuck, Gary Self, David Avery, Brad Sullivan, Bob Cooper, Larry White, Ronnie Toon, Lewis Hershey, Rich Byers, Gene Tulberg, and Stacy Reed. [18.] This includes, in Arkansas, Ashley County Medical Center, St. Bernard’s Regional Medical Center, Northeast Arkansas Baptist Medical Center, and Izard County Medical Center in Calico Rock. In Texas, Faith Community Hospital in Jacksboro and USMD Surgical Center in Fort Worth. Special thanks to Southern Emergency Services, Concord Medical Group, and TeamHealth for schedule accommodation. Even those less tolerant resulted in a greater good, so I also pray for God’s blessings upon them. [19.] This includes, in Arkansas, Hickory Ridge Missionary Baptist, Hickory Ridge; Gethsemane Missionary Baptist, Walnut Ridge; Butterfield Missionary Baptist, Malvern; Temple Baptist Church, Jonesboro, Oak Grove Missionary Baptist, Jonesboro; First Baptist of Crossett; Mount Olive, Crossett; and First Baptist Church of Batesville. Other churches that were less grace-filled also resulted in a greater good, so I also pray for God’s blessings upon them.
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_____________________________________________________________________________ Purpose Statement I am a semi-retired physician and bi-vocational minister in service to Jesus, who desires to teach and invest in the life and education of others, especially to assist others in the educational and spiritual development of their life-calling. Ask the time and I will teach you how to make the watch, particularly about conversation concerning Jesus as Christ in the heavens. God's gifts by his grace to me involve teaching and prophecy (truth telling). I function as a theological audiologist and ophthalmologist. The former task helps others to hear more specifically what God is saying, rather than the religious technical language of other men that is not in God's Word or the twisted narrative of Satan in his lies against eternal-place life in heaven. The latter assists others to see what God is actually revealing about his plan and purpose in his creation of the tabernacle of the heavens, rather than the dominant, flattened, dark creation theology and philosophy of only a kingdom on earth. Theologial health-screening conversations are available as God directs. These are designed as gentle, no-pressure, joyful and prayerful meetings, after the design of Hebrews, to develop tolerance for the milk of Jesus as the Christ in atonement on the cross and the ability to partake of the meat of his present ministry at death and judgment to promptly bring those who believe into the presence of God in heaven. Conversation are confidential to the level desired. Appointments are free and available by email contact.
_____________________________________________________________________________ Statement of Faith This ministry walks in fellowship and agreement with the Baptist Faith and Message. Congenial discussion in conversation of these topics is always welcome. Appointments are available at different levels by email scheduling. However, spiritual understanding begins with acceptance by faith of both the milk of Jesus's cleansing of people repentent of thier sin in one's life and the meat of his present ministry of intercession from his throne in heaven at death and judgement. All theological and philosophical conclusions must begin with this foundation of Jesus as Christ for building true understanding of the wisdom of the eternal-places in heaven that lasts. Cf. 1 Cor 2:1-16. Discussion apart from this foundation has no eternal value at judgment of one's ministry. Cf. 1 Cor 3:1-22. All theological discussion always begins with this foundation before looking at other conversation options.
_____________________________________________________________________________ Ministry Support This ministry is self-supported and is offerred free to those who fellowship together in its service. Monitary offerings are not needed at this time due to God's gracious provisions. If you feel led to give in support of this ministry, you may do so through offerings designated to: First Baptist Church, 601 N. Main Street, Batesville, AR, USA 72501. Prayer and encouragement are always welcome. I would love to hear from you by email contact.
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About Open Heavens Ministries:

Page Contents

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Site Grand Tour

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William (Bill) W. Henry Jr. M.D., Ph.D.

Curriculum Vitae

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History

Endnotes

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Purpose Statement

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Statement of Faith

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Ministry Support