In other words, b to threnody

• threnody, noun. A poem or song of mourning or lamentation.
• solipsism, noun. The view that the self is the only reality.
• sforzando, noun. (Music) A tempo mark directing to play a note with sudden, strong emphasis.
• Satanist, noun. a person who engages in any of a highly diverse group of religious, philosophical, or countercultural practices centered around Satan.
• quoz, noun. An odd, absurd, or ridiculous person or thing.
• pogonotrophy, noun. The act of cultivating, or growing and grooming, a mustache, beard, sideburns or other facial hair.
• plenipotentiary, noun. A person (especially a diplomat) Invested with full power to act on behalf of another.
• maladroit, adjective. Marked by a lack of adroitness; clumsy; inept; awkward in movement or unskilled in behavior.
• magister, noun. A master or teacher in ancient Rome; a male member/priest of the Fourth Degree in the Church of Satan (female, magistra); the possessor of a master’s degree.
• maga, noun. A female member/priestess of the Fifth Degree in the Church of Satan (male, magus).
• lucubration, noun. Laborious study or thought; the product of such laborious effort or study.
• lubrication, noun. Minimizing the friction force between surfaces sliding on each other, by lubricant (by a fluid, such as oil).
• lex talionis, noun. The principle or law of equal retaliation (i.e., a punishment inflicted should correspond in degree and kind to the offense of the wrongdoer, as “an eye for an eye”). Latin “law of talion” (i.e., retribution).
• grotto, noun. A cave or cavern; an artificial cavernlike recess or structure.
• Disneyfication, noun. The process of transforming real places, events, cultures, or ideas into simplified, sanitized, and commercially appealing entertainment.
• cosplay, noun. The practice of dressing up as a character from a movie, book, or video game (portmanteau of costume and play).
• Church of Satan, proper noun. A religious organization dedicated to the religion of Satanism as defined by Anton Szandor LaVey.
• cabal, noun. A secret political clique or faction; a small group of secret plotters; a mystical local group of Satanists.
• bicinium, noun. An unaccompanied composition for only two parts, especially one for the purpose of teaching counterpoint.

Maybe they’ll take up an offering

The following story told by a preacher that I heard in a chapel service over forty years ago. I have long since forgotten the name of the preacher who told it, but I well remember the story. It is a good illustration of one of the problems of the so-called “universal invisible church.” 

A member of a singing group contacted this pastor by telephone. The singing group was trying to schedule visits to sing at the various churches in his area. The pastor was not familiar with the group. The man who called explained that were not charging for coming; they only asked that the church take up an offering for them. In the process of the conversation, the pastor asked the singer what church they were members of. The man answered, “Oh, we’re part of the universal invisible church.” The pastor replied, “Well, why don’t you just sing for them, and maybe they will take up an offering for you.”

So ended the conversation.

Acts 28:7-10

Publius and his sick father, 28:7-10

Verse 7: The chief man of the island of Melita, Publius, had possessions in this section. As with the kind initial reception of the common people, so this leader “received us, and lodged us three days courteously.”

Verse 8: While they were lodging there, the father of Publius was or became sick “of a fever and of a bloody flux.” This afforded Paul another opportunity to confirm his faith by signs following (Mark 16:18 “they shall lay hands on the sick, and they shall recover.”). Paul went in to the sick father of Publius. Paul prayed, laid his hands on him, and by the power of God healed him. Additionally, he repaid kindness with kindness. “to whom Paul entered in” suggests that this was neither asked nor expected by Publius, but that Paul saw the man’s condition and spontaneously rendered aid.

“There is a poignant thing here. Paul could exercise the gift of healing; and yet he himself had always to bear about with him the thorn in the flesh. Many a man has brought to others a gift which was denied to him.”[1]

Verse 9: Hearing of this, now the Melitans know the power of healing in Paul. Other diseased folk on the island came, and they were also healed. In the Greek language, verse 8 uses the word ἰαομαι for healed; verse 9 uses the word θεραπευω for healed.[2] For this reason, coupled with Luke writing “they honoured us, some have suggested that verse 8 refers to miraculous healing (by Paul) and verse 9 refers to medical healing (by Luke). Barcly writes, “…in verse 9 there is a very interesting possibility. That verse says that the rest of the people who had aliments came and were healed. The word used is the word for receiving medical attention; and there are scholars who think that this can well mean, not only that they came to Paul, but that they came to Luke who gave them of his medical skill.”[3] While this is within the realm of linguistic and practical possibility,[4] since Luke was a physician, this is a case of looking in the Bible for something that is not actually mentioned. The context does not suggest it. The two words are synonyms. The word θεραπευω simply means “to cure or heal,” is not limited to “therapeutic” or medical healing, and is used in reference to other miraculous healings recorded in the Bible (Cf. Matthew 4:23-24; 8:16; Mark 3:15).[5]

Verse 10: “honoured us with many honours” At times “honour” can mean some kind payment or honorarium,[6] but should not be considered so here, as if the Melitans paid Paul for working miracles. To receive payment for exercising the gift of healing would violate the apostolic commission: “he gave them power…to heal all manner of sickness and all manner of disease…freely ye have received, freely give” (Matthew 10:1, 8). “when we departed” In chronological order, the last statement of the sentence happens simultaneously with verse 11.

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[1] Barclay, The Acts of the Apostles, p. 189.
[2] θεραπευω from which Greek word, mediated through Latin, we get our English words such as “therapy” and “therapeutic.”
[3] Barclay, The Acts of the Apostles, p. 189.
[4] That is, in the meaning of words, and in relation to Luke’s profession.
[5] Even interchangeably in an immediate context, that is, using both words for the same miraculous healing, such as Matthew 8:7 (θεραπευω, I will come and heal him) and Matthew 8:8 (ἰαομαι, speak the word only, and my servant shall be healed). Luke himself uses θεραπευω for both miraculous healing and medical healing (Cf. for examples, Luke 4:23; 6:7; 8:43; 9:6; 13:14).
[6] Honorarium: a fee paid for a nominally free service; a payment in recognition of acts or services for which custom or propriety forbids a price to be set.

Criticizing criticizing

“We’ve stopped worshipping Christ and started worshipping ‘Nice’.” Charity Nicholson

It is certainly true that we can develop a hard and consistently critical spirit. However, try to combine criticizing and edifying. Criticism is most often viewed negatively in modern society – very negatively. But it isn’t inherently so (Galatians 2:11). Paul criticized Peter because he was “to be blamed.” Criticism is not mutually exclusive from encouraging, edifying, or helping. Sometimes we are in a place where we need to recognize what is wrong in order to do right!

Ironically, criticism is often criticized! The critics of criticism do not seem to see their critocrisy (critical hypocrisy). Nevertheless, criticism definitely serves a purpose. Over the years many criticisms I have received drove me to check my thoughts and beliefs. If taken seriously, the results will usually be that it causes you to confirm and strengthen your beliefs, or it causes you to modify and correct them. If we are the ones criticizing, we should consider to what end and to be careful to do it for the right reasons and in the right spirit. When we are receiving criticism, we should receive it in the right spirit (in order to benefit from it), whether or not it was given in the right spirit.

We must guard against developing a critical spirit. It is easy (perhaps natural) to develop one, and hard to guard against it. In many things in life and faith, I am and have been on the opposite end of the up side. In that position I have often found myself giving “the minority report,” so to speak. It can be a dangerous position to be in; one can develop a critical spirit, or just be perceived as having one. It was popular in our area in the 1960s-1980s (may still be, but I have relieved myself of the connection) to criticize folks who did not acquiesce to the prevailing new notions of how to do things. We were criticized as being “aginners” or “agin everything.” Certainly, there was some truth in the “against” part, even though we were the ones who had not changed, but it was not true in the “everything” part. (That charge was a carefully designed attack mechanism.) Sometimes it may be that diagnosing a critical spirit is in the eye of the beholder. All of us folks are often found being critical of being critical.

A person with a critical spirit delights in exposing the flaws of others, with an attitude of of fault-finding that seeks to tear others down rather than build them up. However, the popular secular definition of nice often does not align with the Christian worldview. Let us worship Christ, not nice. Let our criticisms proceed from the goal of building up, edifying one another.

...we speak before God in Christ: but we do all things, dearly beloved, for your edifying... 2 Corinthians 12:19.

The Succession of Believers Baptism

“By all which you see by plentiful Evidence, that Christ hath not been without his Witnesses in every Age, not only to defend and assert the true, but to impugn, and to reject (yea even to death it self) the false Baptism. Insomuch that we are not left without good Testimony of a Series of Succession, that by God’s Providence hath been kept afoot, of this Great Ordinance of Believers Baptism even since the first times.”

The Succession of Believers Baptism, Henry D’Anvers, A Treatise of Baptism, London: Fran. Smith, 1674, pp. 321-322.

Never-failing God

A. J. Showalter found the hymn below, wrote a tune to go with it, copyrighted and published it in 1896 in Class, Choir and Congregation No. 2 (Dalton, GA: A. J. Showalter Co., 1896, Song No. 77). He credited the words to “Rev. Henry Burton, in ‘Evangelical Messenger.’” The words remind us that our God is an untiring unfailing God in whom we can fully trust.

1. There is an arm that never tires, 
So gentle, yet so strong;
The arm on which our grief expires, 
And sighing turns to song.
There is a well that never fails,
When earthly springs are low;
The weary heart in Bacca’s vales
Hears the soft overflow.

2. There is a light that never dies,
Clear shining through the years;
For changeless love lights up our skies;
The rainbow gilds our tears.
There is a song our souls may sing—
When lying in the dust,
A stricken bird with broken wing;
It is the song of trust.

3. There is a joy does not depart—
Whatever seeming ill
May throw its shadow on the heart—
The joy of his sweet will.
There is a rest, a Sabbath rest,
Beyond all sin and care;
But he who leans on Jesus’ breast,
Finds heav’n is everywhere.

Henry Burton served as a Methodist Episcopal minister in Rock County, Wisconsin, then returned to England and labored in the Wesleyan Methodist Church ministry beginning from 1865. He had emigrated to America with his parents 1855-56. They settled in Roscoe, Illinois, and Henry studied at Beloit College in Wisconsin, just across the state line, beginning in 1857. He graduated in 1862. Beloit conferred a “D. D. Degree” on Burton in 1900.

Henry married Ellen Williams Pearse in 1871, and they had five children. At least one son, Howard N. Burton, also became a Wesleyan minister.

Henry Burton was born November 26, 1840, the oldest son of Henry and Frances Burton. He died April 27, 1930 and was buried at Anfield. A brief biography of Burton can be found in The Beloit Alumnus, (Vol. XXIII, No. 8, June 1930, page 21), and also on the UK Wesleyan Methodist Church website.

Some of his works include:

• Wayside Songs of the Outer and Inner Life (London: T. Woolmer, n.d., circa 1886)
• Gleanings in the Gospels (London: Charles H. Kelly, 1896)
• The Gospel According to St. Luke (New York, NY: A. C. Armstrong, 1897)

His hymn “Have you had a kindness shown? Pass it on” was chosen as the motto of the International Sunshine Society, at one time the largest philanthropic newspaper club in the world.

Have you had a kindness shown?

Pass it on.

’Twas not given for thee alone,

Pass it on.

Let it travel down the years,

Let it wipe another’s tears,

’Till in heav’n the deed appears--

Pass it on.

Who should administer, and other links

The posting of links does not constitute an endorsement of the sites linked, and not necessarily even agreement with the specific posts linked.

• Who Should Administer the Ordinances? -- “Just as your church (hopefully) does not allow just anyone to preach the Word, so also should your church think carefully about who administers the ordinances.”
• What Is the Jezebel Spirit and What Are It’s Characteristics? -- “In my estimation, it is far better to view this “spirit of Jezebel” as a sketch of specific character traits which can be deadly to a local body.”
• Voltaire’s Prediction, Home, and the Bible Society: Truth or Myth? Further Evidence of Verification -- “For years there have been those who dispute this story as to its validity.”
• The Subtle Art of Sentence Structure: How to Write Like a Pro -- “While varied sentence structures can enhance your writing, clarity and conciseness should always be your primary goals.”
• The Septuagint (LXX): A Scurrilous Imposter Set Against the Hebrew Old Testament -- “The LXX continues to be treated with a mystical reverence wholly out of proportion to its origins.”
• Spice—And Everything Nice -- “After the final tastings, the pavilion overflows with competitors, their supporters and curious onlookers.”
• Should I Stay or Should I Go? T.T. Shields, Benjamin Beddome, and Pastoral Transitions -- “The glory of God, not the influence of gifted men, governs the priorities for calling and appointing pastors.”
• Roasted Pecan Bark Syrup -- “Focus on gathering the loose, thinner strips, spreading the harvest across multiple trees to minimize any risk of damage.”
• Op-Ed: Leftists Hailing Recent ‘Victories’ Are Delusional -- “...it is New York City that will serve as the center point on the East Coast for the continuing failure of leftism.”
• La Tamalada: A Christmas Tamale Tradition -- “The old part of our tradition is sitting around a big table, spreading masa on the corn husks with the back of a spoon.”
• Is Phone Addiction Really That Bad? -- “Our addiction to dopamine media is training us to love much what ought to be loved little.”
• Immutability and Identity, Part Two -- “...let me briefly state that the AV never translates tam as ‘blameless,’ whereas all of the modern translations which I checked do translate it as ‘blameless.’”
• Immutability and Identity, Part One -- “Families change. Your family could change. Churches change. Your church could change. Nations change. Your nation could change. ”
• How to Survive a Cultural Crisis -- “It’s ironic that Christians are told not to impose their views on others, even as the threat of job loss or other penalties loom over Christians for not toeing the new party line.”
• How to Maintain Your Language Skills When You’re Not Using Them Regularly -- “...there are numerous strategies you can employ to keep your language skills sharp, even in the absence of consistent use.”
• How to Defuse Hostile Members Meetings -- “Hopefully this isn’t controversial advice, but members meetings are for . . . church members. And church members should be men and women who have made a credible profession of faith...”
• Five Misrepresentations of the Confessional Text position by Mark Ward in ‘The Septuagint and Confessional Bibliology’ in The Authority of the Septuagint -- “Mark Ward makes no serious reference to or any interaction with perhaps the key emphasis of the Confessional Bibliology movement.”
• Drawing the Line on Masculinity: Getting a Male Role Back -- “Men won’t get any role until they decide that there is a male role.”
• Doctoring Reality -- “Frontier physicians relied on confidence more than credentials.”
• Catechism by William Gadsby -- “Jesus Christ is the only refuge from the storm and the only foundation for a poor sinner to build his hopes upon.”
• A Tip of the Hat to Paris -- “France’s Eiffel Tower is taller and older, sure, but it’s rather bare.”
• Altered, Not Antique: The Latinized Greek Text of 1 Corinthians in GA 629 -- “...little has been written about the manuscript beyond scattered remarks that its text often conforms to Latin conventions.”
• An Historical Survey of Church Discipline -- “Decline in the practice of church discipline can also be directly tied to a lax attitude in the realm of regenerate church membership.”
• A Dandy Debut -- “Don Meredith, the first and perhaps most beloved Dallas Cowboy, found his second calling in the booth.”

Shifting sand

Certain non-Christian Sacred Harp singers accuse certain Christian Sacred Harp singers of moving the goalposts, changing the way things have been – when it is in fact those non-Christian singers who have moved the goalposts and changed the way things have been. Consider the facts of history. The book was compiled by two Baptist Christians in Georgia, with an eye to serving a (generally Protestant) Christian community. The texts were religious and patriotic texts that fit within their Christian worldview. For most of its history the Sacred Harp community moved along and within those norms. Within the norms, as well, was the idea that the singings were events to which anyone was welcome. One interviewee for the article “Sacred Harp: the punk rock of choral music” said, “I’m not religious” – in a world known for singing Christian religious texts – and added, “It’s rare that you find a group that all you have to do is want to be a member and you are.” I think that comment fairly summed up the past state of things. People came and they participated in singing. However, that is in the past. The present is not the past – not because the Christians moved, but because others took advantage of our good will. We didn’t cross the line. You crossed the line. You came and became part of the group. Eventually you were not satisfied with the group you were part of and wanted to change it.

You went:

• From “we’re here and we want to sing” to “we can’t sing those words.”
• From “we can’t sing those words” to “you can’t sing those words.”

Eventually some singers got tired of the gradual shifts, but suddenly now we are the bad guys when we say we are tired of it!

I do not stand on shifting sand
And fear the storm that rages;
But calm and sure, I stand secure
Upon the Rock of Ages.

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Note, in even more recent developments.

• From “we’re here and we want to sing” to “we’re here and we’re queer.”
• From “we’re here and we’re queer” to “we’re here, queer, and you cannot disapprove our lifestyle.”
• From “we’re here, queer, and you cannot disapprove our lifestyle” to “we’re here and we’re queering ‘The Sacred Harp’!”