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Tuesday, August 18, 2026

Jerome of Stridon’s Problem

Sometime after his conversion, probably about AD 374, Jerome of Stridon took to the desert of Chalcis (known as the “Syrian Thebaid”) to practice an ascetic lifestyle.[i] He removed far from the fleshly temptations associated with the city life of Rome. His experience teaches an important lesson. Writing to Eustochium (Letter 22, AD 384), Jerome related the following problem.

“7. How often, when I was living in the desert, in the vast solitude which gives to hermits a savage dwelling-place, parched by a burning sun, how often did I fancy myself among the pleasures of Rome. ... Now, although in my fear of hell I had consigned myself to this prison, where I had no companions but scorpions and wild beasts, I often found myself amid bevies of girls. My face was pale and my frame chilled with fasting; yet my mind was burning with desire, and the fires of lust kept bubbling up before me when my flesh was as good as dead.”

In this desert wasteland, fasting and praying, he conjured up the sins of the flesh in his mind – a vision of dancing girls which caused him to “burn with desire.” If you carry yourself along on the trip, you cannot find a place to escape temptation.[ii] One cannot completely flee from his greatest enemy, himself. We must instead flee to Jesus Christ and him alone for our rescue and our safety.

All that is in the world
Love not; from it comes strife—
Lust of the eyes, lust of the flesh,
And, oh, the pride of life!

My greatest enemy
I carry in my breast;
The battle clash is sore and strong,
A constant wrestling test.

To Jesus Christ I flee
For rescue in his breast;
The only safety I could find—
The only secure rest.

[i] Jerome of Stridon (Stridon being his place of birth) lived circa AD 342 to 420. Also known by his Latin name Hieronymus (and “St. Jerome” among Anglicans, Greek Orthodox, Lutheran, Roman Catholics, et al.), Jerome is perhaps best known for translating the Hebrew and Greek Scriptures into Latin (AD 382–405).
[ii] Consider 1 Corinthians 6:18 with 1 Corinthians 7:2-3.

Monday, August 17, 2026

The path that I feared

An excerpt from the song, “In The Valley.”

When the path that I feared
Is the way God has set
And I long to give in, and retreat;
Still to Jesus I hold
As I face every step
For the Lord, he will give me his peace.


(Credits: Tim Challies, Jonny Robinson, Rich Thompson)

Sunday, August 16, 2026

Complete

John 19:30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

Hebrews 10:10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

The sacrificial work of Jesus Christ is a finished work. In The Sacred Harp (p. 365, 1991 & 2012) we sing the words below (by Robert Seagrave in 1742) to the tune Southwell, written by Elihu Carpenter in 1786-87. The link below records Priscilla Wiggins leading the song at the Texas State Sacred Harp Convention in 2011.

The words below are the six stanzas found in the 1860 edition of Hymns and Spiritual Songs for Christian Worship by Robert Seagrave (reprinted in London by Daniel Sedgwick). It was popularized in the United States through hymn books such as A Selection of Psalms and Hymns: done under the appointment of the Philadelphian Association (Samuel Jones, Burgiss Allison, 1790) and The Christians Duty, Exhibited, in a Series of Hymns, published by Peter Leibert in 1791 (and in songbooks pairing the words with a tune). My presentation uses somewhat modernized spelling and capitalization, as well as the word “sinful” in the last line of the first stanza as found in The Sacred Harp, rather than “helpless” as found in what is the original and in most of the older hymn books (this matches what you will hear when listening to the recording of the song).

Hymn V
It is finish’d.

1. “’Tis finish’d,” the Redeemer said,
And meekly bow’d his dying head;
Whilst we this sentence scan,
Come sinners, and observe the word.
Behold the conquests of our Lord,
Complete for sinful man.

2. Finish’d the righteousness of grace,
Finish’d for sinners pard’ning peace;
Their mighty debt is paid:
Accusing law, cancell’d by blood,
And wrath of an offended God,
In sweet oblivion laid.

3. Who now shall urge a second claim?
The law no longer can condemn,
Faith a release can shew;
Justice itself a friend appears,
The prison-house a whisper hears,
“Loose him, and let him go.”

4. O unbelief! injurious bar!
Source of tormenting fruitless fear,
Why dost thou yet reply?
Where’er thy loud objections fall,
“’Tis finish’d,” still may answer all,
And silence ev’ry cry.

5. Behold, my soul, the Saviour’s task
Is finish’d just as thou would’st ask;
His merit now embrace.
’Tis justice due to Jesu’s name,
To ground on him a fearless claim
And triumph thro’ his grace.

6. His toil, divinely finish’d stands,
But, ah! the praise his work demands;
Careful let me attend!
Conclusion to my soul be this,
Because salvation finish’d is,
My thanks shall never end.

Recording of Southwell, by Elihu Carpenter and Robert Seagraves

Elihu Carpenter was born in Rehoboth, Massachusetts, December 18, 1752, the son of Eleazer Carpenter and Elizabeth Warfield. He served in the Revolutionary War, and then married Martha Hutchins in 1783. He was a deacon in the Congregational Church, a schoolmaster, and a songwriter. A copy of Simeon Jocelin’s and Amos Doolittle’s The Chorister’s Companion (New Haven, 1782) in Yale University’s Beinecke Library is inscribed “Elihu Carpenter of Rehoboth his Book given him by the authors. May 13, 1783” (Carpenter has tunes in this book). Southwell first appeared in The American Musical Magazine (Daniel Read and Amos Doolittle, New Haven, 1786–1787, Volume 1). Elihu Carpenter died July 5, 1827. His tombstone at the Newman Cemetery in East Providence, Rhode Island reads thusly:

Sacred to the Memory
of
Deacon
ELIHU CARPENTER
who departed this life
July 5, 1827,
in the 75th year
of his age.

Now the grave’s a downy bed
Embroidered round with blood;
Say not that believer’s dead,
He only rests with God.

Robert Seagrave was an English preacher, author, and hymn writer. He was born at Twyford, Leicestershire November 22, 1693, the son of a Robert Seagrave who was an Anglican vicar. The son graduated from Clare College, Cambridge in 1714 (B.A.) and 1718 (M.A.) – and participated in the Methodist movement with John Wesley and George Whitefield. Seagrave published his collection titled Hymns for Christian Worship in 1742. According to Daniel Sedgwick’s reprint of Seagrave’s hymns in 1860, there were “four editions [of Hymns for Christian Worship, rlv] published and corrected by the author.”  “Rise, my soul, and stretch thy wings” (Hymn VII, The Pilgrim’s Song) is Seagrave’s best-known hymn, included in hundreds of different hymn books. Though Sedgwick includes a six-page biographical sketch of the author, he did not know when Robert Seagrave died. Sedgwick relates a story of John Griffith hearing Robert Seagrave preach in 1759, and some in modern times have estimated his death to be not long afterward.

As might be expected of an author of hymns, Robert Seagrave did not espouse “Exclusive Psalmody” in the churches, stating the Gospel does not direct the use “of them and no other.”
“…every religious Assembly, with Reverence and Sobriety, may lawfully use even their own Compositions, provided they speak the language agreeable to Scripture. This I conceive a Part of Christian Liberty as much as to preach or pray in our own Words: Why not as lawful to sing in our own Words, as to preach and pray in them?

“In this Publication the Author has endeavour’d to avoid not only Corruptness of Doctrine, but likewise such strokes, as might gender to Bondage of Mind; being of Opinion, that no unbelieving Worship is properly Christian Worship, and that the Frame suitable to the Gospel is a Frame of Liberty and Joy.”

“An unworthy Servant of God, R. Seagrave.”

Saturday, August 15, 2026

Many people care, and other quotes

The posting of quotes of human authors does not constitute agreement with either the quotes or their sources. (I try to confirm the sources that I give, but may miss on occasion; please verify if possible.)

“Many people care more about looking good than doing good.” -- Jeffrey Mead (in context Jeffrey meant “looking like they’re doing good” rather than physical appearance, but the quote makes sense that way too) 

“The church is preparing for a picnic, but God is preparing us for a war.” -- Leonard Ravenhill

“No one is a gift to the body of Christ who is not a gift to a local church.” -- H. B. Charles Jr.

“If we are strangers to God’s Spirit, we must continue strangers to his word.” -- George Whitefield

“Truth doesn’t have a color.” -- Charles E. Hamilton Jr.

“The fact that a minister is conscious of title may suggest that he lacks the mind of Christ who by his example made himself of no reputation.” -- Ayoola Oke

“A person warning you about your sin loves you way more than a person joining you in your sin.” -- Traci Coston

“If your absence doesn’t bother them then your presence never mattered to them.” -- Kenny Baldwin

“Do you take the Bible literally? … I take the Bible literarily.” -- Keith Foskey

“Keep clear fences, but keep them low, and shake hands over them often.” -- Mark Dever

“There is no university for a Christian like that of sorrow and trial.” -- Charles Spurgeon

“Blessed is the man who, having nothing to say, abstains from giving us wordy evidence of the fact.” -- George Eliot

“You can dress to be chaste or dress to be chased; but only one honors God.” -- Attributed to Jimmy Chapman

“…the translation conversation has turned from an objective text that can be compared to a subjective test of readability that differs for each reader.” -- Joe Shakour

Friday, August 14, 2026

Suspect Christianity?

A Christian is subject to falling into any and all sins available. Nevertheless, it seems suspect when a person claims to be in Christ but:

  • You always prefer the company of unbelievers rather than the fellowship of Christians.
    • 1 John 3:14 We know that we have passed from death unto life, because we love the brethren…
  • You routinely follow amusements at parties and pubs rather than assemble for church.
    • Hebrews 10:25 not forsaking the assembling of ourselves together, as the manner of some is
  • You consistently choose to watch the television rather than read the Bible.
    • Psalm 119:140 Thy word is very pure: therefore thy servant loveth it.

These actions seem to portray a say I have faith rather than a faith with works (James 2:18).



Note: I use “watch the television” (which is a bit dated) as a sort of synecdoche or catch-all for all the media we consume in place of reading the Bible.

Thursday, August 13, 2026

Turkey and the Seven Churches

Revelation 1:4 John to the seven churches which are in Asia…

During the World Cup, I noticed a lot of talk, Facebook posts, etc. about folks visiting the United States for the World Cup. Otherwise, I didn’t follow the actual fútbol/soccer games. However, I noticed someone point something out about Turkey back on Thursday night June 25, when the Turkey and U.S. soccer teams played in Los Angeles.

The seven churches of Asia to which John wrote were all located in what is now the modern-day country of Turkey (Türkiye). Based on U.N. population data, the 2026 population of Turkey is estimated over 85 million. Today, 99% of the population of Turkey is Muslim. Less than 1% is Christian of any type (this 1% includes Jews, other religions, atheists, etc.). That’s well over 84 million Muslims and only about 850 thousand other folks.

Revelation 2:4-5 Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

Revelation 3:16-19 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent.

Revelation 3:20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

Tuesday, August 11, 2026

Calling Your Number

Several years ago, Sacred Harp singers on the Fasola Discussions listserve conducted a brief but intense discussion about announcing and repeating the song numbers at singing conventions. That sounds like something simple. Probably attracted no impassioned supporters or detractors, right? Wrong!

At Sacred Harp singings anyone who wishes is given an opportunity to call a number, stand in the “hollow square” and then lead it (or “teach the class a lesson” as it is called in singing school vernacular). Some people come to the square and announce their numbers clearly and distinctly. Others may speak in a way that is less audible. When this happens, someone in the class may ask for the number, and someone else may repeat the number loudly.

Knowing the page number of the song being sung is a necessary part of the democratic process of joining in sacred song. If you do not know the number of the song then you’re left out of singing it – at least to begin with (you may eventually find it). After a song is started, experienced singers will often know where to go. Beginners will still be left out. It is a given that numbers MUST be repeated in such circumstances. Herein in the rub. Who will repeat it, how often, and how loudly?

It has been suggested that there are some problems with repeating the number. Here are the stated problems (as discussed on the listserve), followed by my replies.

Assertion 1. Loud calling or re-calling of the number disturbs the spiritual moment of preparation to singing.

Answer 1. Even if this were true (though I don’t understand it to be), not knowing the number certainly disturbs the spiritual moment and even the singing moment. Therefore, perhaps we either have two competing “spiritual moments” that cancel each other, we have to decide the lesser of two evils (or, most probably, loudly calling the number does not actually disturb the spiritual moment of preparation; people easily annoyed might more likely be in the flesh rather than the spirit).[i] For comparison, might it be more or less spiritual for a minister to mutter his text so few could understand from where he is reading, or to state it and state it clearly so all who wish may read along? I think the answer is obvious.

Assertion 2. Loud calling or re-calling of the number negatively affects sound recordings that are being made.

Answer 2. Perhaps this can be true. Nevertheless, singings are for SINGING. Listening, recording, and such like are merely by-products of the singing.[ii] The recording of a singing should not trump the singing itself. Hopefully a happy medium can be achieved, but singing comes first. If there is no singing, there is nothing to listen to and nothing to record. If the singers do not know the song number, what will they be singing? How might the recording sound if some singers are singing from different numbers!

Assertion 3. Loud calling or re-calling of the number should be undertaken by the officers of the singing or someone approved/appointed to that task (front row tenors, for example).

Answer 3. There is not a universal tradition of how this should be done, but apparently this is held as appropriate in different areas. I do not think that many people would object to the convention taking the lead in this area. If this is the practice of a certain region or convention we should abide by it, and the convention officers should see that the service is actually being provided. Under this tradition, the convention officers should be notified if it is not, and they should make certain – to the best of their ability – that singers have the opportunity to know the page numbers of the songs being sung.[iii] (I say to the best of their ability because there are situations like folks not hearing because they or folks next to them are talking, people who have significant enough hearing loss that they will not understand the number regardless, etc.).

Assertion 4. Loud calling or re-calling of the number can be more hindrance than help if the person re-calling the numbers is getting the numbers wrong.

Answer 4. This is true when the numbers are called wrong. How can we call it more of a hindrance? Not knowing the number is not knowing the number, whether it is because it cannot be heard to begin with or because it is miscalled. The second situation is basically the same situation as the first – not knowing the number of the song. The solution to both of these problems is to call the number clearly and distinctly.

It is incumbent on leaders at Sacred Harp singings to learn to announce their numbers for all to hear (again to the best of their ability). Some folks are capable of being more distinct and articulate than others. For some perhaps the quiet muffled announcement is ignorance, misunderstanding, or just the thought that the front row WILL repeat their numbers. Some may have been taught this. If so, their teachers performed a disservice to the Sacred Harp community. Do not assume someone will or should repeat your song number. I was taught to announce the number loudly and clearly. I hope I accomplish that. To you leaders I say, “Do you just want only those seated right in front of you to sing?” Or, “Do you expect help from the entire singing class?” Announce your number to whomever you expect to sing with you! Stand up, announce your number clearly before you come forward, and again when you are in the square. Speak the numbers distinctly by saying each number separately – four, six, eight (468). Even turn around and say it once to the altos who are behind you Someone pointed out that 3-digit song numbers can be repeated four times in less than ten seconds. Everyone in the class is entitled to locate the number that is being sung before the singing of it starts.[iv] Proactive leaders announcing numbers distinctly will go a long way toward reducing the need of loud repeating of numbers.[v]

So, the three questions. Who will repeat the number? Whoever the convention designates, or, whoever, if no one is designated. How often? As needed. How loudly? Loud enough for the class to hear. (All within reason, as discussed above, and in the endnotes.)

Lastly, let us all be considerate of one another and seek to have the best singing each time we come together.

[i] Oddly, some who made this argument are not Christians, and only have a singing moment rather than spiritually God-ward moment.
[ii] Additionally, recordings can be edited to remove extraneous material. Considering that is another reason to think carefully about inserting consideration of recording above the quality of the actual singing experience.
[iii] At the East Texas Sacred Harp Convention, we have alleviated the situation by the arranging committee projecting the song number on a screen. This works very well – as long as the leader calls the song so that the arranging committee can hear the number! The only drawback is that the altos have to turn around to see the screen, since it is on a wall behind them.
[iv] Perhaps the situation has also been exacerbated in recent times because of the rush to try to see how many leaders can be put up at a convention. Sometimes that is done to the frustration of the overall enjoyment of the entire class.
[v] Since writing most of these comments years ago, I am now a member of the hard-of-hearing class. Now more than ever I appreciate the clear enunciation of the song number. Also, I can appreciate that, due to no one’s fault, sometimes the hard of hearing among us will just have to find another way to know the number, such as looking at our neighbor’s book to see what page he or she is on.

Monday, August 10, 2026

Never better employed

“Poetry and music are never better employed than when they unite in the celebration of the praise of God. ‘Psalms and hymns and spiritual songs’ have accordingly constituted a prominent part in the public worship of the Church in all ages. The Israelites, when delivered from their Egyptian pursuers, expressed in this way their gratitude and joy. The daily services of the Temple at Jerusalem were replete with vocal and instrumental music. Our Lord closed the celebration of His last supper with an hymn. The Apostles frequently inculcated this devotional exercise on their converts; and it was while Paul and Silas were practising it in prison that God came to cheer and deliver them.”

Henry Francis Lyte in his “Preface” to The Spirit of the Psalms, Or, The Psalms of David Adapted to Christian Worship, 4th edition


Note: Lyte is using “the Church” in a different sense than I would, which includes Old Testament Israel. Nevertheless, I feel the overall quote is a good one.