Corbin Kohens and John Darby

John Darby took from the Plymouth Brethren.


The Corbin God Gene and Evangelical Zionists

Posted on August 6, 2012 by Royal Rosamond Press

On April 9, 2012, I recieved an e-mail from Kendall W. Corbin, the brother of my long term friend, Edward Malcom Corbin. Their father was the head of the Mayo Clinic and has two citations in Who’s Who. Kendall Brooks Corbin, married Eryl Portia Wallace, the daughter of Emilie Susan Cavenagh, who married Robert Bruce Wallace. Portia decends from the infamous William Wallace, and it looks like, Roberty Bruce. But what I am interested in is Portia’s kinship to Francis Cavenagh, a member of the Plymouth Brethren.

At Ed Corbin’s house I read about twenty pages on the Cavenagh family containing letters which mentioned the Plymouth Brethren throughout. Those papers Ed owned, got missplaced. When I spoke to Kendall on the phone, he said he would look for them. but, having just moved, this might take awhile.

“Francis Cavenagh (1810‐1875) and his wife Susan Prince (1812‐1885) were
parents of: (1) William Cavenagh (b. 1840), who became a banker; (2) Frank (most
likely Francis?) Cavenagh (b. 1842), who became a Plymouth Brethren missionary
on the Shetland Islands;”

There exist much controversy about the Brethren and their ties to John Darby who is being accused of inventing the Rapture Tribulation – now considered a heresy. He based this new religion on the visions of a fifteen year old girl kin to members of the Brethren – who may have owned the God Gene.

Kendall is a well educated Genesist, he authoring papers on birds. Ed and our friend, Mark Gall, graduated from Harvard and was the head of the Univerity of Oregon Department of Education. Mark is in Who’s Who. Richard Alpert was Mark’s councelor at Harvard, and believes he was given a dose of LSD when he was paid for being a Guinea pig. Mark’s dissertation was on creative and non-creative groups. Perhpas he sees some merit in the work of Gene Hammer that links LSD to the God Gene.

Consider the Mormon interest in genealogies, and Mitt Romoney’s trip to Israel where he promised to make Jerusalem more – American!

There is a secret ritual peformed by the Exlcusive Brethren where a Last Supper is performed and the breaking of bread. Here is the real Da Vinci Code.

An investigation of verbal style in creative and noncreative groups. (Doctoral dissertation, University of California at Berkeley.) Ann Arbor, Michigan: University Microfilms, 1968. No. 68-13, 905.

On Saturday, Joy Gall and I talked about the show she saw on the Hippie Movement where a new science of communication was born, including the Internet, that has been discribed as a Secualar God.

Kendall and I talked about Ed’s use of LSD while attending Harvard, he a disciple of Timothy Leary. I believe Ed Corbin has the God Gene. His three sons are very creative, thus, this gene was passed on.

Jon Presco

Copyright 2012

Department of Ecology and Behavioral Biology, University of Minnesota, Minneapolis, MN 55455
Museum of Natural History and Department of Systematicsa nd Ecology, Universityo f Kansas,
Lawrence, KS 66045
Abstract. Electrophoretic and isoelectric focusing analyses of liver proteins of the steamer-
ducks, Tachyeresp atachonicus,T . pteneres,T . brachypterusa, nd T. leucocephaluss,h ow
these species to be distinct genetically, with the latter three species being more closely related
to one another than any one of them is to T. patachonicusT. here is also significant differentiation
among populations of T. patachonicus.

An investigation of verbal style in creative and noncreative groups. (Doctoral dissertation, University of California at Berkeley.) Ann Arbor, Michigan: University Microfilms, 1968. No. 68-13, 905.

Jon, it was only a small scrap of information … not much use to you I am afraid.  I will continue looking for those letters written by my grandmother, Emilie Susan Cavenagh Wallace. There may be a bit more there; I would not have paid much attention to Plymouth Brethren info when I was reading her letters 20 years ago.

Cheers, Kendall
On Mon, Apr 9, 2012 at 4:12 PM, John Ambrose wrote:
Thanks Ken.
Jon Presco

From: Kendall & Susanne Corbin
Sent: Sunday, April 8, 2012 8:47 AM
Subject: A small piece of the Cavenagh genealogy

I have attached a PDF file that contains a reworking of the information I have in my files.  It eliminates a lot of the redundancy that would have been in the files that my brother, Edwin, would have shown to you.

I hope this will be useful to you in your quest.

All best wishes.  Kendall 

Kendall W. Corbin, Ph.D.

The Cavenagh Lineage: (Cavenagh/Kavanaugh/Cavanagh/Kavanagh)
In 1770, at the time of the birth of Sylvester Cavenagh, the family surname was
Kavanaugh, but Sylvester’s brother, James, brought shame to the family through
his activities as a smuggler. To avoid this shame, Sylvester changed his name to
The descent of this portion of the family lineage was as follows: Sylvester
Cavenagh (1770‐1847) ne Sylvester Kavanaugh of Ireland married Mary Ann
Sherwin of Wicklow, Ireland. Sylvester and Mary were parents of (1) Kate
Cavenagh and (2) Francis Cavenagh (1810‐1875) of Dublin, Ireland, who married
Susan Prince (1812‐1885) of Ireland.
Francis Cavenagh (1810‐1875) and his wife Susan Prince (1812‐1885) were
parents of: (1) William Cavenagh (b. 1840), who became a banker; (2) Frank (most
likely Francis?) Cavenagh (b. 1842), who became a Plymouth Brethren missionary
on the Shetland Islands; (3) Edward Cavenagh (1844‐1931), who was a
businessman; (4) Malcolm Cavenagh (1845‐1922) of Dublin, Ireland, who was
trained as a farmer at Temple Moyle Seminary and later became an estate
manager for Nathaniel Hone in Dublin, Ireland, and (5) John Paul Cavenagh (1854‐
Malcolm Cavenagh (1845‐1922) married Emily Jane Reynolds (1844‐1927) of
London, England. Malcolm and Emily were parents of: (1) Emilie Susan Cavenagh
(1871‐1952) of Cork, Ireland, (2) Malcolm Cavenagh (1874‐1966), (3) Maude
Lavinia Cavenagh (1876‐?), (4) Frank Cavenagh (1878‐192?), (5) Robert Cavenagh
(1881‐195?), and (6) John Sidney Cavenagh (1885‐1912).
Emilie Susan Cavenagh (1871‐1952) married Robert Bruce Wallace

Emilie Susan Cavenagh (1871‐1952) married Robert Bruce Wallace (1870‐1929) of
Simcoe, Ontario, Canada. Robert and Emilie were parents of: (1) Winifred
Leonora Wallace (1901‐198?) who married William Barton (the science writer for
the Los Angeles Globe), (2) Helen Lucile Wallace (1902‐?) who married Herbert
Popenoe (a professor at the California Institute of Technology), and (3) Eryl Portia
Wallace (1909‐2009) who married Kendall Brooks Corbin of Oak Park, Illinois.

Ken, any news about your kindred – is BIG NEWS! They changed the world for better of worse!
Jon Presco

Mon, Apr 9, 2012 at 4:12 PM, John Ambrose wrote:
Thanks Ken.
Jon Presco

From: Kendall & Susanne Corbin
Sent: Sunday, April 8, 2012 8:47 AM
Subject: A small piece of the Cavenagh genealogy

I have attached a PDF file that contains a reworking of the information I have in my files.  It eliminates a lot of the redundancy that would have been in the files that my brother, Edwin, would have shown to you.

I hope this will be useful to you in your quest.

All best wishes.  Kendall 

Kendall W. Corbin, Ph.D.

Re: A small piece of the Cavenagh genealogy
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John Ambrose
Kendall & Susanne Corbin
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Tuesday, April 10, 2012 1:10 PM

Bellett lived in Dublin and was a leader of the Plymouth Brethren. He wrote letters to John Darby, and your kindred, Francis Cavanagh, is mentioned in one of his letters. The Brethren launched the career of Tim LaHaye who has put in print over a hundred million books, and made many videos concerning the visions of the Plymouth Brethren. Francis was party to Bellett’s vision.
60 Minutes did a show on LaHaye and the evangelical influence on American poltics.
“Evangelicals have been on the cultural defensive. But they have waited in the wilderness. And now in the fullness of time, they have come into possession of what they felt was once rightfully theirs,” says Gomes.

“And so, with the White House, and Tom DeLay, and in the House of Representatives, the attorney general … talk radio, the conservative Fox News, all that sort of thing, these are parts of the righteous army that has finally come into its own.”

Gary Bauer, who once competed with George Bush for the Republican presidential nomination, now runs a Washington organization that lobbies for evangelical Christian issues. He remembers being at the Iowa Republican Presidential debate, when all candidates were asked which political philosopher they most identified with.

President Bush said: “Christ, because he changed my heart. When you accept Christ as a savior, it changes your heart. It changes your life.”
“Oct. 7. When I went into his room this morning, after he had held me in his arms for a few moments, he said, ‘Wondrous has been the thrust of Satan at me this night, and blessed the victory given, but it is as sure as you are my Letty.’ I asked what he referred to; but he said he could not tell me then.
“Soon after breakfast he called us to read; and he spoke a little about the verses 19 to 23 of St. Luke 7. He said that ‘John was weak in one point;’ he expected his prison doors to be opened as the eyes and ears of others were opened. He failed, as ‘every other steward has done, except the One in whom every promise is yea and amen.’ He then offered a short prayer, in which he mentioned the reality of the enemy’s fiery darts, and deliverance from them. Immediately after, he called my uncle and me to either side of the sofa-bed, and gave us the following account of what he had experienced: –
“‘Soon after Francis Cavenagh and I were left alone for the night, a mist seemed to come round me like the mist of hell, and one was sent to me. I thought I had known him before, he was clothed in white. He denied the truth of Scripture. I took the Word in my hand, and bolted one passage after another at him, but still he held his ground. “The moral glories of Scripture a lie!” I said; “they are as true as heaven and earth.” The temptation still continued; and I felt weak. But I cried to the Lord for help; and gradually I rose out of the mist into a calm atmosphere; and I was with my Evangelists again. But it was dreadful while it lasted, That is a plain, unvarnished tale.’
“My dear father told us afterwards that he would not but have gone through this exercise. No shadow seemed to remain upon his heart, and he said it had been a fresh link between his Lord and him.
“We asked Mr. Cavenagh if he perceived anything of it while he watched through the night; and he told us he had been conscious that my father was passing through some new exercise of heart, for he heard him repeating to himself, ‘What time I am afraid, I will trust in Thee,’ and other verses of the same character. He heard him also say, ‘The unassailable Scripture, a tower of beauty and strength.’ He thought it continued for some time; but my father did not seem to him much agitated, and lay quietly for some time after it had passed before he went to sleep.

“Oct. 7. Evening. He asked for the servants to come up, as he wanted to pay what would shortly be due to them himself. As he gave each little parcel of money, he said that they had been ‘faithful,’ and asked if he had been ‘kind.’ While Uncle G. sat beside him, he spoke of a fall he once had from a pony in early days, and reminded him of a battle he had once fought for him at school, saying that ‘he was a cowardly fellow.’
“My uncle was obliged to leave us again for two days. On Oct. 8th Mr. Cavenagh watched him through the night with tender care, and my dear father warmly expressed his affection for him.”
I have now come to the last entry in the little journal.
“Oct. 10. He called me to him, and putting his arms round my neck, held me thus for a few moments. He then told me to ‘write,’ and gave directions about some business. I asked if Mary and I should read a few verses; he at once assented and said, ‘Read the close of Matthew 6.’ We did so; and he said a few words, partly prayer; they were a little confused, but there were some about ‘exchanging such a world as this, for Christ’s world.’
“He wished to see the servants again, to give them the little legacies left them by Aunt Alice. With entire clearness, and remembering exactly which little parcel was for each, he placed them in their hands, saying he had ‘wished to give them’ himself. Afterwards he lay for some time in a half-sleeping state; but about twelve o’clock a sad fit of coughing came on;. and he called us to prop him up, and open the window. Then, for about an hour, we watched him as he lay in a kind of faint. When he revived, his own dear look came back a little. He asked if he had been ‘sleeping,’ and then said, ‘Why don’t they all come and tell me they are satisfied?’ When we told him they were so; in the sweetest voice he asked, ‘And is the Lord satisfied?’ and when I said ‘Yes,’ he bent his head to rest it on my shoulder like a child, and he was ‘satisfied.’ He would take nothing all day but water now and then.
“Later on Dr. Walter and Mr. Cavenagh came, and remained with him. He held out his hand to each, and now and then looked round, as if wanting some one else. It was now an effort to him to speak, but he asked to be wheeled into his room, and Mr. Cavenagh tenderly lifted him into bed.
“The breathing was disturbed, but he did not appear to suffer much. Dr. Walter had to leave for a while, but he called after him, and said, with some effort, ‘Tell me, am I going on?’ Dr. Walter assured him that he was; and he was content.
“Mr. Cavenagh, Mary, and I, stood by the bed-side. The servants gathered round. Mrs. Cavenagh had asked if she might come in and look upon him once more; she and one of her sons were in the room. Beside these, there was one more present — our kind and faithful friend, Miss Ferrall.

“From time to time a few words were said, but we did not know whether he noticed them, except once when Mr. Cavenagh repeated the verse, ‘My times are in Thy hand,’ he lifted his right hand, and said clearly, ‘Amen.’ He looked, every now and then as before, as if expecting someone, and this was surely my dear uncle. He tried to say something more than once, but was unable, and the effort by degrees stopped. He looked round the bed at us more than once, calmly and steadily. Gradually the breathing began to cease, and in a few moments he was at rest; and he is ‘satisfied’ for ever.
“My dear uncle came the following morning to find his tenderly-loved brother gone. He was grieved indeed not to have been with him, for he would fain have ministered to him to the end, with that love that for sixty-seven years had never been disturbed by even a passing shadow; but he felt it was all God’s ordering, and he patiently submitted to it.”
Of the days that followed, I need not write. Each day brought fresh proofs of what the sorrow was to many hearts.
One and another came, and asked to see him once more; and each one saw the face they had loved, with its sweetest expression of happiness and rest.
Of all his friends in Dublin, none were willingly absent, and some came from a distance, when he was taken to his last resting-place in Harolds-Cross Cemetery, and there, by the hands of those only who loved him, he was laid by the side of my dear mother and Aunt Alice. The whole inscription on the headstone is given below, the beautiful verses which immediately follow my dear, father’s name being suggested by my uncle:

Tweaking the God Gene

The work of Dean Hamer, a geneticist at the National Cancer Institute, raises the prospect of genetically engineered mystics. Hamer claims to have found a gene associated with “self-transcendence” or “spirituality” in a group of 1,000 subjects who filled out surveys that probed their beliefs in God, ESP, and so on. Hamer calls this gene “the spiritual allele” or, even more dramatically, the “God gene”—which is also the title of the popular book in which he describes his research. Francis Collins, director of the Human Genome Project, has called Hamer’s claim “wildly overstated.”

Rick Strassman, a psychiatrist at the University of New Mexico, suggests focusing on genes associated with dimethyltryptamine, the only psychedelic known to occur naturally in the human brain. In his book DMT: The Spirit Molecule, Strassman presents evidence that endogenous DMT underpins mystical visions, psychotic hallucinations, alien-abduction experiences, near-death experiences, and other exotic cognitive phenomena.

Our natural mystical capacity, Strassman speculates, might be enhanced with genetic modifications that boost the production of DMT or of the enzymes that catalyze its effects. A clever, unscrupulous geneticist might even transform us all into mystics without our consent. “I can envision a situation where a cold virus is tinkered with to turn on our methylating enzymes,” Strassman says, “spreads around the world in a couple of years, and there you have it.”

Good Old Psychedelics

Psychedelic (or entheogenic, literally God-containing) compounds such as LSD and psilocybin represent by far the most mature mystical technology available. Legal research into the therapeutic and spiritual benefits of psychedelics collapsed in the late 1960s after the drugs were outlawed but is now undergoing a renaissance.

Reseachers at UCLA, the University of Arizona, Harvard, and other institutions are treating post-traumatic stress disorder, obsessive-compulsive disorder, and anxiety with psilocybin and MDMA (aka Ecstasy). Last year, a team at Johns Hopkins University reported that psilocybin had triggered profound spiritual experiences in two-thirds of a group of 36 subjects. “Psilocybin, the active ingredient of ‘magic mushrooms,’ expands the mind,” the Washington Post noted drily. “After a thousand years of use, that’s now scientifically official.”

Psychedelics still pose risks. Peyote triggers nausea, MDMA has been associated with neurotoxicity, and psilocybin caused panic attacks in some subjects in the Johns Hopkins study. Future research could identify regimens and compounds that yield greater benefits with fewer side effects. Independent chemist Alexander Shulgin has identified more than 200 psychotropic compounds that have potential as therapeutic and spiritual catalysts.

Our current mystical technologies are primitive, but one day, neurotheologians may find a technology that gives us permanent, blissful self-transcendence with no side effects. Should we really welcome such a development? Recall that in the 1950s and 1960s, the CIA funded research on psychedelics because of their potential as brainwashing agents and truth serums.

Even setting aside the issue of control, mystical technologies raise troubling philosophical issues. Shulgin, the psychedelic chemist, once wrote that a perfect mystical technology would bring about “the ultimate evolution, and perhaps the end of the human experiment.” When I asked Shulgin to elaborate, he said that if we achieve permanent mystical bliss, there would be “no motivation, no urge to change anything, no creativity.”

Both science and religion aim to eliminate suffering. But if a mystical technology makes us immune to anxiety, grief, and heartache, are we still fully human? Have we gained something or lost something? In short, would a truly effective mystical technology — a God machine that works — save us, or doom us?

RELATED ARTICLE: Neural Pathways to Enlightenment

.      Rapture doctrine is one of the most recent “new doctrines” in the history of the Church. The only doctrine more recent is the invention of the sinner’s prayer for salvation by Billy Sunday in 1930, which was made popular by Billy Graham in 1935.
2.      The fact that John Nelson Darby invented the pre-tribulation rapture doctrine around 1830 AD is unquestionably true. All attempts to find evidence of this wild doctrine before 1830 have failed, with a single exception: Morgan Edwards wrote a short essay as a college paper for Bristol Baptist College in Bristol England in 1744 where he confused the second coming with the first resurrection of Revelation 20 and described a “pre-tribulation” rapture. However Edwards ideas, which he admitted were brand new and never before taught, had no influence in the modern population of the false doctrine. That prize to goes to Darby.
3.      Prior to 1830, no church taught it in their creed, catechism or statement of faith.
4.      Darby has had a profound impact on religion today, since Darby’s “secret rapture” false doctrine has infected most conservative, evangelical churches. While the official creeds and statements of faith of many churches either reject or are silent about Rapture, neither do they openly condemn this doctrine of a demon from the pulpit.
5.      While not all dispensationalists believe in the Rapture. All those who teach the Rapture also believe in premillennialism. Both groups use Israel’s modern statehood status of 1948 to be a beginning of a countdown to the end.
6.      All premillennialists, rapturists and dispensationalists alive today believe the Bible reveals the general era of when Christ will return. The date setters of the 1800’s (Seventh-day Adventists, Jehovah’s Witnesses) based their predictions upon speculative arrangements of numbers and chronologies in the Bible. Today’s date setters without exception wrongly believe that Israel gaining state hood in 1948 fulfilled Bible prophecy and that Christ would return within one generation.
7.      There are two kinds of premillennialists: Those “Date setters” and “Date Teasers”. “Date setters”, set specific dates which are in fact a countdown clock to the extinction of their own ministries. (William Miller, Charles Russell, Ronald Weinland, Harold Camping, etc.) “Date teasers”, share the same rhetoric of urgency that the “end is very soon”, but refuse to lock into a specific date. (Jack Van Impe, Hal Lindsay, Tim LaHaye, Pentecostals, Baptists, Grant Jefferies, Christadelphians.)
8.      Most of the TV preachers who promote rapture and/or “date set” all wrongly believe they are a prophet of God with special illumination. Pentecostals believe they are inspired directly from the Holy Spirit as modern day prophets. Baptists believe they are illuminated with guidance from the Holy Spirit through the Calvinist doctrine of Irresistible grace.

About Royal Rosamond Press

I am an artist, a writer, and a theologian.
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