Lowest common denominator theology

“‘Lowest common denominator theology’ is a rejection of the perspicuity of scripture.  It undermines the certainty and conviction of God’s Word. Someone can always excuse his behavior and even his faithlessness, because he couldn’t know. Even if he does know, he could embrace the label of ‘non-essential,’ and excuse his behavior or provide deniability to his laxity. This is now the norm.  Some even blame this on the Holy Spirit, who is the spirit of truth. The Holy Spirit didn’t provide the necessary conviction or feeling to believe or stand strongly enough.”

Kent Brandenburg

Preach the word

2 Timothy 4:2 preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.

1. Preach the word, the holy word,
Lade with meat the heav’nly board,
Stewards of the store of God,
Sound the saving truth abroad.
You are sent the world to draw
To the Saviour and His law,
Praying them to leave sin’s road
And be reconciled to God.

2. Preach the word, O ministry,
Let the earth salvation see.
Tell it, woman, child, and man
Where you may and where you can,
Let no sluggish spirit bind,
Let not earth absorb your mind,
Keep salvation on your tongue,
Roll the Saviour’s praise along.

3. Preach the word, ’twill faith produce,
Turn the struggling captive loose,
Heal his pain and give him sight,
Turn his darkness into light,
Cheer his soul on heaven’s way,
Keep him watchful day by day,
Cause him happy here to be,
Save him for eternity.

Charles Price Jones, preacher and songwriter, wrote this hymn about “preaching the word.” He also wrote the tune, which has been designated by the title Gaines. Charles P. Jones was born December 9, 1865, at Texas Valley near Rome, Floyd County, Georgia, the son of Mary Jones.[i] He grew up in Kingston, in Bartow County to the east of Floyd County. His family attended Shiloh Baptist Church at Kingston. After the death of his mother, Jones wandered about to live and work in various places. He was saved in 1884 at Locust Grove Baptist Church, while living in Cat Island, Arkansas. He soon surrendered to the call of the ministry and began preaching. Jones started attending Arkansas Baptist College in Little Rock in 1888, and was ordained that same year by the Mount Zion Baptist Church (also in Little Rock). He graduated in 1891, and married Fannie A. Brown in 1892 in Pulaski County, Arkansas. They had one child, a daughter, who died in 1897. Fannie was still living in Jackson, Mississippi when 1910 census was taken. She died, possibly in Jackson, in 1916.[ii] While living and pastoring in Arkansas, Jones served as the corresponding secretary of the Arkansas Baptist State Convention.

In or around 1894, Jones accepted a holiness view of a second work of grace, while pastor of Tabernacle Baptist Church in Selma, Alabama. When he began teaching this view in the church he pastored in Jackson, Mississippi in 1896 – the Mount Helm Baptist Church – some members of his congregation as well as other Baptist churches in the area opposed the new-fangled teaching. He eventually came to reject the teaching of eternal security as well.[iii] The congregation removed Jones as pastor, and he and his followers eventually built the Christ Temple campus in Jackson.[iv] In 1917, Jones organized Christ Temple Church in Los Angeles. In early 1918, C. P. Jones married Pearl Eleanor Reed.[v] They had three sons, Charles Price Jones Jr., Vance Reed Jones and Samuel Sherman Jones. Charles Price Jones died January 19, 1949 in Los Angeles. He and Pearl are buried at the Evergreen Cemetery in Los Angeles, Los Angeles County, California.

C. P. Jones is the author of over 1000 songs, many of which can be found in His Fullness Songs, published by the National Publishing Board of the Church of Christ (Holiness). Some of his better-known hymns include “Hark, ’tis the voice of love I hear,” “Hear the blessed Saviour calling the oppressed” (Come Unto Me), “Jesus Only is my motto.” The majority of Jones’s song were written in a ten-year period, between 1895 and 1905. Jones and Truth Publishing Company in Jackson, Mississippi published Jesus Only, Songs and Hymns in 1901.

Note: I found some discrepancies in various records about Charles Price Jones, and have tried to sort it out to the best of my ability. An early biography of Jones appears in The History of Negro Baptists in Mississippi (1898, pp. 613-615). A later reflection on his life can be found in History of the Church of Christ (Holiness) U.S.A. 1895-1965.

The History of Negro Baptists in Mississippi, 1898, p. 614

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[i] Various sources list Charles’s father as Edmond Jones or William Jones. It is uncertain who was his father or what happened to him. His mother later married Barry Latimer, who became his stepfather.

[ii] Wikipedia says she died in Little Rock, Arkansas, but does not give a source for this information. History of the Church of Christ (Holiness) U.S.A. 1895-1965, (p. 311) says she died in Jackson, Mississippi. Both History of the Church of Christ (Holiness) U.S.A. 1895-1965 and Hymnology Archive give the name of their daughter as Ola Mae, saying she was born in 1893 and died of severe burns in 1897.
[iii] Jones’s modification of views eventually led to the official organization of the “Church of Christ (Holiness)” denomination in 1920. Several sources (e.g. Handbook of Denominations) give the origin of the church as 1894. This is anachronistic at best, possibly trying to identify when Jones first adopted his new views. He was still pastor of a Baptist Church in 1896, and the first “holiness convention” connected with Jones was held in Jackson, Mississippi in 1897. Jackson, Mississippi is still the headquarters of the denomination.
[iv] “Church of Christ (Holiness) Founded in Jackson,” The Clarion-Ledger, Sunday, March 4, 1979, p. 1G. The removal of Jones from Mount Helm was a battle that took place over several years. The new denomination eventually rejected Baptist congregationalism and adopted an episcopal model of church government.
[v] Probably in January 1918. The California Eagle (Saturday, January 12, 1918, p. 6) describes C. P. Jones as lately married and “spending his honeymoon in Fresno.”

In other words, adamant to zeitgeber

• adamant, adjective. Utterly unyielding in attitude or opinion in spite of all appeals, urgings, etc. (noun) any impenetrably or unyieldingly hard substance.
• cataract,  noun. A place in a river where the water falls to a lower level.
• chyron, noun. A digital text-based caption superimposed over usually the lower part of a video image (as during a news broadcast). Named after the Chyron Corporation, manufacturer of a character-generating device that created such captions.
• desultory, adjective. Leaping or skipping about; jumping, or passing, from one thing or subject to another.
• divagate, verb. To wander or drift about; ramble; digress; stray.
• dysania, noun. An extreme difficulty rising from bed or an inability to leave the bed.
• eidolon, noun. A likeness; phantom; apparition; a shade or specter; a confusing reflection or reflected image.
• exercise, verb. Do repeatedly, especially to improve.
• exorcise, verb. Free from evil spirits; cast out demons.
• idioglossia, noun. An invented language developed by an individual or a very small group of people (e.g.,  by children in close contact, such as twins).
• kritarchy (aka kritocracy), noun. A system of government characterized by rule by judges, especially the system of rule by Hebrew judges described in the Old Testament Bible.
• nudiustertian, adjective. Of or relating to the day before yesterday.
• pastrix, noun. Female who claims to be a pastor, a term usually used pejoratively by Christians who do not recognize female pastors, but embraced by some supporters of female pastors.
• pismire, noun. An ant; emmet.
• rückenfigur (or ruckenfigur), noun. A compositional device in painting (or photography and film) in which the subject is depicted from behind, typically facing away from the viewer to contemplate a distant scene (German, meaning “back-figure” or “figure from the back”).
• stupor, noun. The feeling of distress and disbelief that you have when something bad happens accidentally; marginal consciousness.
• telluric, adjective. Of or pertaining to the earth; proceeding from the earth.
• torpor, noun. A state of mental or physical inactivity or insensibility; the dormant, inactive state of a hibernating or estivating animal.
• veridical, adjective. Truthful; veracious; showing what is true or real.
• zeitgeber, noun. An external stimulus or cue, such as daylight or a regularly repeated occurrence, that serves to regulate an organism’s biological clock.

A Greater than Satan in Here

In Satan we have a great adversary (1 Peter 5:8), but in Christ we have a greater advocate (1 John 2:1). In Satan we have a great accuser (Revelation 12:10), but in Christ we have a greater intercessor (Romans 8:34). Satan is a great fiend (Ephesians 2:2), but Christ is a greater friend (Proverbs 17:17; 18:24).

1 John 4:4 Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.

God is our natural environment

When God created fish, he spoke to the sea. When God created trees, he spoke to the earth. But when God created man, he turned to himself. Then God said, “Let us make man in our image, after our likeness.”

If a fish is taken out of the water, it will die. If a tree is taken out of the earth, it will die. Likewise, when a man is disconnected from God, he dies.

God is our natural environment. We were created to live in his presence. We must be connected to him, for only in him is life.

Water without fish is still water, but fish without water is nothing. Earth without a tree is still earth, but a tree without earth is nothing. God without man is still God, but man without God is nothing.

Copied. Original author/source unknown.

Elder Robert G. Green

I am hoping/trying to identify Robert G. Green, who was involved in the organization of Union Baptist Church in 1838 near Nacogdoches, Nacogdoches County, Texas and Plum Grove (Hopewell) Baptist Church in 1839 near La Grange in Fayette County, Texas. Morrell mentions him three times in his book Flowers and Fruits from the Wilderness.

Flowers and Fruits, page 187

At the time of the organization of Union, Reed lived probably 30 miles north of Nacogdoches

Flowers and Fruits, page 141

In this Morrell is quoting from the letter of the church to the Union Baptist Association

Flowers and Fruits, pp. 200-201

This last mention of Green by Morrell is concerning Baptist ministers who were in Huntsville, Walker County, Texas around the time he was trying or organize a church there. It is certainly not complimentary, but perhaps instructive of both from whence he came (Tennessee) and the last-certainly-known place he was living in Texas. He was evidently around Nacogdoches early in 1838, and was living in or near Bastrop when he helped organize the church at Plum Grove. He may have only been passing through Nacogdoches. The Union Church was organized in May 1838, and at least as early as September 1838, Green was advertising as an attorney-at-law in Bastrop. Though Morrell describes Green in Huntsville, he evidently had still been a member of Providence in Bastrop County up to the time he was excluded for drunkenness. The Robert G. Green in the 1830 Tipton County, Tennessee census may well be him. (For example, an R. G. Green filed a Tipton County circuit court legal notice in 1832.) If so, his age range puts his birth between 1781 and 1790.

J. M. Carroll in A History of Texas Baptists (pp. 124-125), quotes from History of the Primitive Baptists of Texas, Oklahoma, and Indian Territory, by J. S. Newman (pp. 37-38, 1906). According to Carroll, Newman had access to the minutes of the Providence Baptist Church, which met on or near the Colorado River in Bastrop County, about 12-15 miles south of the town of Bastrop. The church was organized in 1834, in the district of Mena (Mina) of the State of Coahuila y Tejas – while this still belonged to Mexico. Both Asahel Dancer and R. G. Green were members of this church when they organized the Plum Grove Church. Newman writes:

“Elder R. G. Green joined by letter in December, 1838, and was excluded for drunkenness in February, 1840” (p. 125).

Green is not mentioned as a member of the Union (Old North) Church near Nacogdoches. He served on the organizational presbytery, prayed the organizational prayer, and served as moderator of the conference when the organized church adopted the name Union.

It seems easy to believe – though proof is not positive – that this could be the R. G. Green who briefly edited a paper in Lexington, Holmes County, Mississippi; who served on the Board of Trustees of the Judson Institute, while living in Choctaw County, Mississippi; and who married Mrs. Elizabeth Boren (or Bowen) in Warren County, Mississippi December 25, 1837.

Perhaps because R. G. Green disgraced himself with drunkenness, was excluded from his church, and is left frenzied in the streets of Huntsville in Morrell’s history – no one has bothered to discover what happened to him. Additionally, he may have been estranged from wife and children (the former of which would seem to be suggested by Morrell, assuming domestic troubles means family troubles). However, if he is found to be the R. G. Green, Esq. of Crockett, Texas, he may have recovered at least a modicum of respect.

A proposed outline suggesting a line for further research on Robert G. Green.

• 1781-1790. Birth; guess based on 1830 census.
• 1815. Possible marriage; guess based on 1830 census.
• 1830. Tipton County, Tennessee. (Census)
• 1831. Tipton County, Tennessee (A Commissioner).
• 1834. Ordained by or before 1835, when Z. N. Morrell left Tennessee.
• 1835. Lexington, Holmes County, Mississippi.
• 1836. Choctaw County, Mississippi.
• 1837. Warren County, Mississippi.
• 1838. Bastrop, Bastrop County, Texas.
• 1840. Bastrop, Bastrop County, Texas.
• 1842. Huntsville, Walker County, Texas (at least before September 1844).
• 1845. Crockett, Houston County, Texas.

With nothing obvious turning up for R. G. Green after 1845, perhaps his death occurred 1845-1850. The use of “Esquire” after the name R. G. Green in 1835 in Lexington, Tennessee and in 1845 in Crockett, Texas might suggest a man who was an attorney-at-law (which our R. G. Green was) – though not necessarily. This Crockett R. G. Green seems to make a court filing in 1844. It would be good to discover that R. G. Green came to repentance and recovered respectability before the end of his life.

The Fishermen and the Academy

“The churches should care far more about the Bible says about them than what the Academy thinks and intimidates. Forsake any passion to be accepted by the Sanhedrin and join the ranks of Jesus’ fishermen. The Sanhedrin came to its end in AD 70 – the fishermen are still here, fishing.”

Peter Van Kleeck, Sr.

A Baptismal Hymn

Though I have not found a scan of the book, the hymn below on baptism is supposed to have appeared in Hymns and Spiritual Songs by Samuel Hall (Newport, RI: Samuel Hall, 1766). Hymns and Spiritual Songs, also known as “The Newport Collection,” is considered the first Baptist hymnal published in America.

The hymn appears in several publications, and what I post below is somewhat of a composite of those. The meter is 11s pretty much throughout, and could be sung to a tune like Bellevue/How Firm a Foundation. It’s only 16 stanzas!

This is Hymn XCVII (p. 74-75) in Divine Hymns: Or Spiritual Songs; for the Use of Religious Assemblies and Private Christians, by Joshua Smith and Samuel Sleeper, Portland: Printed for Thomas Clark, 1803. The heading contains this note: “A Hymn on Baptism, by Anna Beaman of Warren in Connecticut, composed about the time she was baptised.” (According to David Music in I Will Sing the Wondrous Story, p. 138, it appeared in Smith’s first printing of Divine Hymns in 1791.)

1. What think you, my friends, of the preaching of John?
Say, was it from heaven or was it of men?
We hear him declaring glad tidings of peace,
Proclaiming a jubilee year of release.

2. The Law and the Prophets continued till John,
Our Saviour hath told us when gospel began;
And since that God’s kingdom is preached faith the word
And all men press in, who have faith in the Lord.

3. The first of the gospel, the dawn of the day,
The voice of one crying prepare ye the way;
Bring forth your repentance, ye viperous breed,
And think not to say ye are Abraham’s seed.

4. A new dispensation to them he declares,
And preaches repentance to Abraham’s heirs;
The children of Abraham’s natural seed,
Found they had no right his baptism to plead.

5. But when he perceived that repentance was theirs,
Then he gave baptism to Abraham’s heirs;
For those who had been sealed to covenant things,
We find him baptising, confessing their sins.

6. He tells them their Saviour is already here,
And while he’s baptising our Lord doth appear
For to be baptised; and John shrinks at the thing,
And owns he has need to receive it from him.

7. But when he informed him it was his request,
He freely baptised him as he did the rest;
And this institution was owned from above:
The Spirit of God was sent down as a dove.

8. And his sweet example is left on record,
Whoever steps in, they will find a reward;
They’ll find peace of conscience and joy of the same,
When they are baptisèd in Jesus’ own name.

9. The Eunuch we find was in haste to receive,
His water baptism, when he did believe;
He went on his way full [then] rejoicing in God,
While those that rebel must be tasting his rod.

10. The friends of Cornelius who heard Peter’s word,
Believed and received soon the seal of the Lord;
The Holy Ghost fell, then their joys did arise,
And Peter commands that they should be baptised.

11. Saint Paul’s great conversion he found in the way,
The light which shone round him exceeded the day;
Then he was three days, neither drank nor did eat,
Yet he was baptised e’en before he took meat.

12. We read where three thousand believed in a day,
And that they were baptised without a delay.
The house of the jailer believed in the night,
And they were baptisèd before it was light.

13. Forbear then to censure by being in haste,
Or show me an instance where it was the case,
That primitive Christians deferred in the thing—
I answer my conscience to Jesus my King.

14. I’ll tell you how gospel appears unto me,
And pray to kind heaven that you all may see;
The wise and the prudent, ‘tis hid from their eyes,
While the babes of the kingdom rejoice in the prize.

15. Some call it baptism and think it will stand,
A few drops of water dropt from a man’s hand,
In the face of the infant under the curse—
But we find no scripture which proves such to us.

16. There’s no being “buried with Christ” in this case,
For Jordan or Enon was John’s chosen place;
Our Lord in a fountain, John did him baptise,
And Christ’s sweet example we honour and prize.

The author of the hymn, Anna Keeney, married Parke Beaman December 15, 1757 in Kent, Litchfield County, Connecticut. The book The Descendants of Thomas Beeman of Kent, Connecticut (Gwen Boyer Bjorkman, Bellevue, WA: 1982), lists nine children of this couple, but does not give the death of Anna. Parke and Anna are supposed to be buried in the Kent Hollow Cemetery.