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Sunday, April 06, 2025

I Have No Mother Now

I Have No Mother Now is a Sacred Harp song (page 363, 2012 Cooper Edition) written by an East Texas leader, singer, singing school teacher, and composer, John Wesley Miller. I had originally assumed that he wrote the words as well as the music. When I published Songs Before Unknown in 2015, I credited the words to Miller. I’m not sure whether I failed to vet that carefully, or just could not at that time find the words used elsewhere. I recently discovered that Horace Neely Lincoln used basically the same words with a song he wrote and published in 1894 in Song-Land Messenger Complete: a New Song Book for Revivals, Praise and Prayer Meetings, Singing and Sunday Schools, and Churches, and for the Home Circle.

His note “* Theme of words not original” indicated this probably was a poem that had been in the air awhile. As I continued to look, I discovered the source. The poem, originally similar but quite a bit different from that used by Lincoln and Miller, was written by Corolla H. Criswell and printed in Godey’s Lady’s Book and Magazine (Philadelphia, Pa), January 1856, page 61.

Corolla Hiacynthia Bennett, daughter of James Arlington Bennett and Sophia Smith, was born in 1826 in New York. She married Robert Criswell. Corolla died March 14, 1890, and is buried at the Washington Cemetery in Brooklyn, Kings County, New York. Her father was founder of the Washington Cemetery Association.

Her death notice in the Keystone Gazette described her as “a woman of considerable literary ability.” (Keystone Gazette, Thursday, March 20, 1890, p. 3) She also wrote under the nom de plume Di Vernon. Her original words are:

I hear the soft wind sighing
Through every bush and tree;
Where now dear mother’s lying
Away from love and me.
Tears from mine eyes are starting,
And sorrow shades my brow;
Oh, weary was our parting—
I have no mother now!

I see the pale moon shining
On mother’s white head-stone!
The rose-bush round it twining,
Is here like me—alone.
And just like me are weeping
Those dew-drops from the bough;
Long time has she been sleeping—
I have no mother now!

My heart is ever lonely,
My life is drear and sad;
’Twas her dear presence only
That made my spirit glad.
From morning until even,
Care rests upon my brow;
She’s gone from me to heaven—
I have no mother now!


As found in The Sacred Harp, the words are as follows:

I hear the soft winds sighing
Among the boughs that wave,
Beneath is mother lying
So quiet in her grave.
Unbidden tears have started,
As by the mound I bow,
I think of when we parted—
I have no mother now.

Chorus:

She’s gone from earth to heaven,
She’s gone away, I have no mother now.

The pale moon shines so faintly,
Yet I in fancy see
Her face, so pure and saintly,
As when she smiled on me.
Although she’s safe in glory,
Yet care beclouds my brow,
There’s sorrow in my story—
I have no mother now.

(Chorus)

I feel so very lonely,
The future seems so drear,
My dear Redeemer only
Can make the pathway clear.
Of wounds, past mortal healing,
There’s few like this I trow;
This sad, heartbroken feeling—
I have no mother now.

(Chorus)

The chorus was probably added or arranged by John W. Miller. The words are not in the original poem (though very similar to the next to last line), neither do they appear in the song by Lincoln. Two lines added along the way before the poem got to Lincoln and Miller – My dear Redeemer only can make the pathway clear – makes the otherwise sad sentimental song more hopeful. It is only through God, grace, and his revelation of it that we can have a clear path out of the despondency that the death of a loved one might otherwise bring. While I do not recommend this as a church song, it can have a place in our singing lives. It expresses a true feeling of many.

My own Mother was born on this day in 1915. Were she living, she would be 111 years old, but “I have (on earth) no mother now.” 

Saturday, April 05, 2025

The Old Jerusalem Way

If our travels ‘Back to the Bible’ were a road, I would call it the “Old Jerusalem Way.”

In my 40-year journey on the “Old Jerusalem Way,” I have sometimes walked with other travelers and had sweet fellowship for a while – only to find that we merely happened upon the same spot on the same road at the same time, and were actually headed in different directions.


Friday, April 04, 2025

Changing letter formation

In his lesson More On The Work Of F.S. Parris, at about 39 minutes, Bryan Ross mentions changes in letter formation. Yes, this is a change technically, but I wonder if we would even be talking about it if it weren’t for folks in the Bible version debates looking for minutiae to grab ahold of on one side or the other. (I mean folks in general, not in reference to Bryan simply mentioning it in his lesson.) Differences in letter formation is more noticeable in older Bible printings, I suppose, because we are talking about letter formations that are not common today. Yet in our own contemporary reading, I suspect most folks read right over differences in letter formation and never give it a thought. For example, most all type fonts use the “double-story a” and many use the “loop-tail g,” while others use the “open-tail g” and some the “single-story a.” Very few folks actually print their letters in the more common typed letter formations (“double-story a” and “loop-tail g”) when they doing writing it by hand. (See picture above.) (The fonts at places like Google and Facebook usually have the “double-story a” and the “open-tail g.” Who pays any attention to that? Had you noticed?)

This is just an odd thought that jumped out at me as I was listening through Bryan’s video. Letter formation should be a topic of information, and not a debate on something that is right or wrong that has changed in the Bible.

Thursday, April 03, 2025

Paul relates his experience

Paul relates his experience to the crowd at Jerusalem, Acts 22.

Verses 6-11: “as I made my journey…” Now here is what happened.

  • I…was come nigh unto Damascus about noon
  • suddenly there shone from heaven a great light round about me. 
  • I fell unto the ground
  • [I] heard a voice saying unto me, Saul, Saul, why persecutest thou me?
  • I answered, Who art thou, Lord?
  • he said unto me, I am Jesus of Nazareth, whom thou persecutest.
  • they that were with me saw indeed the light, and were afraid
  • they heard not the voice of him that spake to me.
  • I said, What shall I do, Lord?
  • the Lord said…Arise, and go into Damascus… it shall be told thee of all things which are appointed for thee to do. 
  • I could not see for the glory of that light
  • [I was] led by the hand of them that were with me…into Damascus.

The book of Acts contains three accounts of Paul’s conversion. The writer, Luke, records the first account as history (Acts 9:1-8). Paul himself gives the second and third accounts, when addressing a mob (22:4-11) and when testifying before Agrippa (26:12-18). Critics make time to mine the accounts for contradictions. They claim that Paul gives two different memories of his conversion, and that his memories contradict each other as well as Luke’s record.[1]

It is a simple fact that there are differences in the accounts. Differences, however, are not necessarily contradictions. All the complaints, save one, are merely that one thing not mentioned in one is mentioned in another. Rather than contradictory, the accounts are complementary and supplementary. A true account told need not include every detail every time. See Appendix T next week for more details.


[1] For example, skeptic and text critic Bart Ehrman writes, “the three accounts differ in numerous contradictory details.” For some critics, this is just a matter of searching for random contradictions to generally discredit the authority of the Bible. For others, it fits into a larger pattern of claiming that Paul, not Jesus Christ, was the founder of Christianity – and then proceeding to try to debunk the reliability of Paul.

Wednesday, April 02, 2025

Baptists in the British Isles, 2025 Update

A few years ago I posted a list of Baptist groups in the British Isles. I am updating it here. It mostly contains links to the groups’ web sites, but also includes a listing of regional associations that are affiliated with the Baptist Union of Great Britain. There is one new group added, and another noted as now dissolved. The Fellowship of Independent Evangelical Churches is made up of mostly baptistic churches, but is not included in the list since it also allows membership of pedobaptist churches.

Alphabetical listing of Baptists in the British Isles.

  I. Association of Baptist Churches in Ireland (formed in 1895, severing links with the Baptist Union of Great Britain)
 II. Association of Confessional Baptist Churches UK (an association of independent churches united by full subscription to the Second London Baptist Confession of Faith)
III. Baptists Together/Baptist Union of Great Britain (founded in 1813 in London; re-branded as “Baptists Together” in 2013, though its official and legal name is still the Baptist Union of Great Britain)
         1. Central Baptist Association
         2. East Midland Baptist Association
         3. Eastern Baptist Association
         4. Heart of England Baptist Association
         5. London Baptist Association
         6. North Western Baptist Association
         7. Northern Baptist Association
         8. South Eastern Baptist Association
         9. South West Baptist Association
       10. Southern Counties Baptist Association
       11. South Wales Baptist Association
       12. West of England Baptist Association
       13. Yorkshire Baptist Association
  IV. Baptist Union of Scotland (founded in Glasgow in 1869)
   V. Baptist Union of Wales/Undeb Bedyddwyr Cymru (established at Llanwenarth in 1866, the Baptist Union of Wales also cooperates with the Baptist Union of Great Britain)
   VI. Grace Baptist Assembly (established in 1980 through a merger of the Strict Baptist Assembly and the Assembly of Baptised Churches Holding the Doctrines of Grace)
  VII. Gospel Standard Strict Baptists (Gospel Standard magazine began in 1835, and the first Gospel Standard society was formed in 1872)
 VIII. Jesus Fellowship Church (began as a unique group upon disaffiliation by the Baptist Union of Great Britain circa 1986)
   IX. Old Baptist Union (founded in 1880 by Henry Augustus Squire and others)

Note: The Jesus Fellowship Church, aka Jesus’ Army, grew out of the Bugbrooke Baptist Church in Northamptonshire after division from the Baptist Union of Great Britain over differences in policy in practice. It appears that this church has ceased to exist, possibly around 2023. See Jesus Fellowship Redress Scheme report.

Some of the Baptists in the United Kingdom participate in the Baptist World Alliance and the European Baptist Federation.

Tuesday, April 01, 2025

Jesus Fellowship Church

I take this opportunity of saving a record of a baptistic body in the United Kingdom, which appears to now be defunct. The Jesus Fellowship Church, also known as Jesus’ Army, grew out of the Bugbrooke Baptist Church in Northamptonshire. The Bugbrooke Baptist Chapel was built in 1808. The church over the years participated in the Baptist Union of Great Britain and and, much more recently, the Evangelical Alliance. Around 1986, the groups withdrew from the Evangelical Alliance, and was excluded from the Baptist Union of Great Britain over differences in policy and in practice. It appears that this church has ceased to exist, possibly around 2023. See Jesus Fellowship Redress Scheme report for more details. “Worship Time: The Journey Towards the Sacred and the Contemporary Christian Charismatic Movement in England,” a PhD thesis by Esther Elliott, provides an extensive look at this group.

The Jesus Fellowship Church self-described as: “an orthodox Christian group which is reformed, evangelical and Charismatic.” Elliott reports their history, faith, and practice this way:

“As a group it was once a member of the Evangelical Alliance and its activities are frequently mentioned and advertised within the pages of Renewal, a popular magazine of the Charismatic movement. One-time members of the Baptist Union of Great Britain, the Jesus Fellowship consider themselves to be rooted in the Baptist way of faith and practice. Born out of the congregation of Bugbrooke Baptist Church in Northamptonshire the Jesus Fellowship number their participants to date at approximately two thousand five hundred [circa 1998, rlv]. The Fellowship practise communal living, aggressive evangelism, full immersion baptism, speaking in tongues, foot washing and a weekly Eucharistic rite which they call ‘agape’ or the love feast. They believe in God the Father, Son and Holy spirit, the full divinity of Christ, his atoning death and bodily resurrection, the availability of justification by faith to all, Baptism in the Holy Spirit and believe the bible to be the fully inspired word of God.” (“Worship Time,” Elliott, PhD thesis, University of Nottingham, 1999, p 96)

Jesus Fellowship Church is also mentioned in Baptists Around the World edited by Albert W. Wardin, Jr. (Nashville,TN: Broadman & Holman Publishers, 1995, pp. 182, 186).