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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.

Sunday, August 09, 2026

Dying on the way to California

The hymn below is an “occasional hymn,” not particularly a “church hymn.” It is written to express the last thoughts and words of a dying man. It clearly expresses hope in God, who “doeth nothing wrong.” It urges others to solemnly consider God and their own fate. The words were written by Kate Harris of Pascoag, Rhode Island, and printed in the New England Diadem and Rhode Island Temperance Pledge, February 9, 1850. According to Harris, the words were “Suggested on hearing read an extract of a letter from Captain Chase, containing the dying words of Brown Owen, who recently died on his passage to California.”[i];

At some point after that, Ball & Drinkard picked up the words and wrote the tune The Dying Californian. This was printed in The Sacred Harp in 1860 on page 410.[ii]

1. Lay up nearer, brother, nearer,
For my limbs are growing cold,
And thy presence seemeth nearer
When thine arms around me fold.

2. I am dying, brother, dying,
Soon you’ll miss me in your berth;
For my form will soon be lying,
’Neath the ocean’s briny surf.

3. I am going, surely going,
But my hope in God is strong;
I am willing, brother, knowing
That he doeth nothing wrong.

4. Tell my father, when you greet him,
How in death I prayed for him,
Prayed that I might only meet him
In a world that’s free from sin.

5. Tell my mother,—God assist her,
Now that she is growing old—
That her son would glad have kissed her,
When his lips grew pale and cold.

6. Listen, brother, catch each whisper
’Tis my wife I’ll speak of now,
Tell, O tell her, how I missed her
When the fever burned my brow.

7. Tell her she must kiss my children
Like the kiss I last impressed,
Hold them as when last I held them
Folded closely to my breast.
 
8. Give them early to their Maker,
Putting all her trust in God,
And He never will forsake her,
For He’s said so in his word.

9. Oh! my children, Heaven bless them,
They were all my life to me:
Would I could once more caress them,
Ere I’d sink beneath the sea!

10. ’Twas for them I crossed the ocean,
What my hopes were I’d not tell;
But they gained an orphan’s portion—
Yet He doeth all things well.

11. Listen, brother, closely listen,
Don’t forget a single word:
That in death my eyes did glisten
With the tears her memory stirred.

12. Tell them I ne’er reached the haven
Where I sought the precious dust;
But have gained a port called Heaven
Where the gold will never rust.

13. Tell my sisters I remember
Every kind and parting word,
And my heart has been kept tender,
By the thoughts its memory stirred.

14. Urge them to secure an entrance,
They will find their brother there;
Faith in Jesus and repentance
Will secure for them a share.

15. Hark! I hear my Saviour speaking,
’Tis—I know his voice so well;
When I’m gone, O don’t be weeping,
Brother, hear my last farewell!

The original poem contained eight 8-line stanzas (of 8s.7s. meter). R. F. Ball and (First Name Unknown) Drinkard used 4-line stanzas instead, and dropped the first half of the second stanza, creating fifteen 4-line stanzas for their tune. The missing half stanza is:

Hearken, brother, closely hearken:
I have something I would say,
Ere the vale my visions darken
And I go from hence away.

Both of these composers continue to be something of an enigma. R. F. Ball served on the 1859 Committee that produced the 3rd edition of The Sacred Harp. He is credited with three songs: I Am Passing Away, The Dying Californian, and Valley Grove.[iii] Drinkard might be John Smith Drinkard (1808-1865), born in South Carolina, lived in Georgia, and lastly in Chambers County, Alabama. There were several men with the surname Ball in Troup County, Georgia, which is a neighboring county of Chambers County, Alabama.

Brown Owen (1820-1849) died somewhere in Panama and is interred there. A cenotaph in his memory was erected near his wife’s grave at the North Burial Ground in Providence, Providence County, Rhode Island. He married Elizabeth Potter Randall in 1845, and they had two children. Little is known of the Kate Harris who wrote the poetry.


[i] The Louisiana Spectator (Friday, December 13, 1850, p. 4) says that Brown Owen was Captain Chase’s brother-in-law (as do other newspapers). There are several Chases buried at North Burying Ground, but none that appear obviously to be Owen’s brother-in-law. Maxwell Chase (1798-1854) is identified as a Captain on his tombstone.
[ii] In 1902, W. M. Cooper moved the song to 398b, added an alto, and reduced the text to the first three stanzas. The 1936 Denson added a rearrangement by Howard Denson. The text was reduced to four stanzas, an alto added, and the time signature changed from 4/4 to 3/2. The J. L. White edition of The Sacred Harp maintains the song in its original state. I sometimes sing “’Neath Oak Flat’s cold native earth” in place of “’Neath the ocean’s briny surf.”
[iii] J. S. James claimed that Absalom Ogletree said that R. F. Ball died during the Civil War in 1862.

Saturday, August 08, 2026

Isaiah’s Burdens

  • Isaiah 13:1 The burden of Babylon. 
  • Isaiah 15:1 The burden of Moab. 
  • Isaiah 17:1 The burden of Damascus. 
  • Isaiah 19:1 The burden of Egypt. 
  • Isaiah 21:1 The burden of the desert of the sea. 
  • Isaiah 21:11 The burden of Dumah. 
  • Isaiah 21:13 The burden upon Arabia.
  • Isaiah 22:1 The burden of the valley of vision. 
  • Isaiah 23:1 The burden of Tyre.
  • Isaiah 30:6 The burden of the beasts of the south.


Friday, August 07, 2026

Beliefs and notions

If we are willing to water down any of our beliefs, then that “belief” may only be an idea or notion. 

Here’s one example where the rubber meets the road. If we are “politically loud” in our belief about a person only using the bathroom of one’s DNA or true birth gender, but then acquiesce to men using the women’s bathroom at a Sacred Harp singing, is our belief really a belief or merely just an idea?

I think the answer is obvious.

Thursday, August 06, 2026

Meddling in the matters of other men

John 21:21-22

  • Peter seeing him saith to Jesus, Lord, and what shall this man do?
  • Jesus saith unto him … what is that to thee? follow thou me.

Often we love meddling in the matters of other men (cf. 1 Peter 4:15). We wonder and worry about what others are doing, could do, or should do. Jesus told Peter to not worry about what John would do, but to concentrate on his own fellowship and “followship.”

Who art thou that judgest another man’s servant? to his own master he standeth or falleth (Romans 14:4). Moreover it is required in stewards, that a man be found faithful (1 Corinthians 4:2) in his own matters before God rather than be a busybody in the matters of other men.

Tuesday, August 04, 2026

Religion ranks #1 in creating wars

“Religion ranks #1 in creating wars.”

I have heard this charge made from time to time over the years, and it was brought back to mind because someone posted the above comment on Facebook yesterday. The lie is promoted by popular atheists such as Sam Harris and Richard Dawkins,[i] and is uncritically accepted by those whose bias it fits.

There have been religious wars, but the above assertion is patently false! Religion does not rank first in creating wars. Wars are primarily driven by things like expansion of territory, securing political power, and gaining or controlling economic resources. 

When considering the role of religion “creating wars” it has most often only been a secondary source rather than the root cause. Even major conflicts that involved religious differences were usually tied with other concerns, such as political sovereignty, etc.

Researchers relying on comprehensive historical data such as found in the 3-volume Encyclopedia of Wars (Charles Phillips, Alan Axelrod, editors. Facts on File, 2004) and the 5-volume The Encyclopedia of War (edited by Gordon Martel, editor. Wiley-Blackwell, 2012) have concluded that only 6% to 7% of the wars listed in these works can be labelled “religious wars.” 

Realize that I am not saying that religion has never caused wars.[ii] However, I am trying to help dispel the myth that claims religion is the chief cause of creating wars. It is not. Not even close.


[i] “Religious wars really are fought in the name of religion, and they have been horribly frequent in history.” Dawkins, The God Delusion.
[ii] For example, the Roman Catholic Church waged war (crusades) against the Waldenses based strictly on wiping out these people and their religion.

Monday, August 03, 2026

Biblical preaching

“[Sunday] morning millions of people around the world will gather, ostensibly, to worship God. Thousands of sermons will be preached, ostensibly ‘from the Bible.’

“Most of what is preached will be in flat contradiction of God’s word and a huge part of what is not will be meaningless sentimental drivel. There will be age old heresies repeated, stale pragmatism presented as current necessity, and new age psychology cloaked in Bible language. Some of what is preached will not even be intelligible.

“The preachers who love God the Father and the Lord Jesus Christ, and who are led by the Holy Spirit, will simply preach the word.

“Preaching the word of God is not complicated. It is clearly defined by Ezra’s example as recorded in Nehemiah. Ezra read the Scriptures and explained the meaning of it to the people.

“This is what is often called ‘expository’ preaching, which simply means that a preacher is, by his words, to expose the meaning of the text of the Scriptures to his hearers.

“The concept of expository preaching has received much attention and approbation in recent decades. While the concept is good and legitimate, it is abused when men read the text of Scripture and then read their preconceived theology into the text.

“This practice is especially insidious because it leaves the impression in the minds of the people that the preacher is simply preaching what the Bible says, when, in reality, he is making his fake theology appear to be Biblical.”

Mark Osgatharp, Excerpt from Facebook post, August 3, 2025