In other words, b to w

• brumous, adjective. Foggy, misty.
• commensurate, adjective. Of the same size, extent, or duration as another.
• conflagration, noun. A large fire extending to many objects, or over a large space; a general burning; (figuratively) a large-scale conflict.
• destitute, adjective. Lacking something needed or desirable; totally impoverished.
• desuetude, noun. A state of disuse or inactivity.
• effete, adjective. Having or reflecting an attitude of social superiority; pretentious or snobbish; depleted of vitality, force, or effectiveness; exhausted.
• epeolatry, noun. The worship of words.
• funicular (aka funicular railway), noun. A cable railway system in which a cable moves permanently attached rail cars up and down a slope.
• gargoyle, noun. A grotesque ornamental figure or person; a roof spout usually in the form of a grotesque or fantastic creature projecting from a gutter to carry rainwater clear of the wall.
• hendiadys, noun. A figure of speech in which a complex idea is expressed by two words connected by a copulative conjunction instead of the combination of one independent word and its modifier (e.g. grace and favor instead of gracious favor).
• histrionic, adjective. Deliberately affected; overly dramatic or emotional; theatrical.
• hypoxia, noun. A deficiency of oxygen reaching the tissues of the body.
• jargogle, verb. To jumble, thoroughly confuse, befuddle, or scramble.
• kalon, noun. Ideal perfect beauty in the physical and moral sense (especially as perceived by Greek philosophers).
• klaxon, noun. A kind of loud horn formerly used on motor vehicles.
• liripipe, noun. The pendant part of a long tail of a cloak or hood.
• Manichean, noun. An adherent of the dualistic religious system of Manes, a combination of Gnostic Christianity, Buddhism, Zoroastrianism, and various other elements.
• mannequin, noun. A styled and three-dimensional representation of the human form used in window displays, as of clothing; dummy.
• matriculate, verb. To go through the process of admission to membership, as by examination and enrollment, in a society or college; to enroll; to enter.
• mélange (also melange), noun. A mixture, or medley; confusion.
• monolatry, noun. The belief in the existence of multiple gods but practicing only the worship of one of them (cf. monotheism).
• monotheism, noun. The doctrine or belief that there is only one God (cf. monolatry).
• octothorpe, noun. The earliest or official name for the symbol # (of uncertain meaning, the name was created when the # symbol was added to the telephone operating system).
• peculation, noun. Embezzlement.
• profligacy, noun. The trait of spending extravagantly; dissolute indulgence in sensual pleasure.
• rebarbative, adjective. Tending to irritate; irritating; repellent; annoying.
• rescind, verb. To abrogate; revoke; annul; vacate, as an act, by the enacting authority or by superior authority.
• resend, verb. To send again; to send back.
• sapient, adjective. Having great wisdom and discernment; possessing or expressing great sagacity.
• speculation, noun. Assumption of unusual business risk in hopes of obtaining commensurate gain.
• Sudoku, noun. A logic-based, combinatorial number-placement puzzle, in a 9 by 9 grid of squares (from the Japanese, shortened from sūji wa dokushin ni kagiru (the numbers must remain single).
• tsundoku, noun. The act or phenomenon of acquiring reading materials and letting them pile up in one’s home without reading them (from the Japanese words tsunde-oku (to pile things up) and dokusho (reading books).
• woebegone, adjective. Beset with woe; exhibiting great woe; sad.

Inside out

“And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ...” 1 Thessalonians 5:23

In this description to the Thessalonians, Paul begins from the inside and works to the outside. In the description of the Tabernacle to Moses, God begins with the inside and works to the outside (Exodus 25:10ff). In our salvation, God begins with the inside and works to the outside.

Dolly Parton and her faith

I hesitate to post this, because I usually practice a policy of not saying anything negative about a person when they have just passed. Nevertheless, I think circumstances are different here. After her death, Dolly Parton’s “Christian Faith” has been highly praised. I have noticed many Christian folks have escorted Dolly Parton right on up into heaven.

Dolly Parton had that sort of pleasing personality that put people at ease. Back in the day I was a big fan of her songs “Coat of Many Colors” and “I Will Always Love You.” I don’t know her heart, but I do know some things she has said. If I condemn those sayings in others, I must condemn them in Dolly Parton as well.

Here are a few quotes.

Khloé in Wonder Land

“Well, you have to believe in something bigger than you. And whether you call it science, whether you call it nature, whether you call it this or that, doesn’t matter, you know. There’s a force there. There’s an energy. There’s greatness. And those of us that, you know, do believe like we do. However you find him, just do.”

New Humanist

“We all need something to believe in, whether you believe in God or not, whether you call it Mother Nature or Father Time or a higher wisdom. You need to believe in yourself and you need to believe there’s a force that can push you and lead you on. I was always guided by that.”

Southern Living

“Whether you believe in God or not, you need to be grounded; you need to believe in something greater than yourself.”

“I’m not a religious fanatic in any way. I’m more spiritual but a lot of times when things get crazy during the day, I just kind of stop and just kind of draw in God’s energy or that good higher wisdom, whatever you want to call it. Everybody calls it something different.”

“…the kingdom of heaven is inside. It’s right inside of you. And you can draw from that wisdom, whether you call it God or higher wisdom or a higher knowing, there’s something bigger than you.”

Hollywood Reporter

“I try to find the God-light in everybody and everybody shines. I see that in everybody. I go right to that God-light, and I don’t care if you’re Black or white or green or alien gray. I go to that, because we’re all pieces of God and we all have that little God-light inside us.”

Dolly Partin’s America

“I really don’t know where we go. I don't know if we, If there’s such a thing as reincarnation, I kind of believe all that kind of stuff. I’m just open to things.”

“But anyway, so I’m just saying you don’t really know. You just hope and you have faith. That’s what faith is. But I believe that it’s going to be better. I think it’s not the end of me. I don’t think it’s the end of any of us. I think we’re recycled and if nothing else, we just go back into that great flow of divine energy, and hopefully we can spread ourselves around in other wonderful ways. That’s what I hope.”

To be clear, Dolly did talk about church, the Bible, God, and Jesus. In her interviews, she was exuberant, likable, and relatable. Nevertheless, the more she talks, the more it is clear that that Dolly Parton believed that it was okay to believe what you wanted to believe about God, as long as you believed in something bigger than yourself. (And she consistently talked that way.) That’s not biblical truth.

So, while I can appreciate good things about Dolly Parton, these things she said are just wrong according to my understanding of biblical truth. What Dolly has advocated in such statements is mystical universalism, rather than the biblical teaching of salvation through Jesus Christ alone. Jesus said, “I am the way, the truth, and the life: no man cometh unto the Father, but by me,” and “if ye believe not that I am he, ye shall die in your sins.” The Bible teaches of Jesus: “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.” The biblical gospel message is exclusive, through Jesus Christ alone, not inclusive of all paths.

Don’t get mad at me. If you agree with Dolly, then agree with her. However, in doing so you are not agreeing with the Bible. I cannot see Dolly’s heart. God will judge that. We can hear and read her words and judge those.

John 7:24 Judge not according to the appearance, but judge righteous judgment.

---

Note: Dolly at times testified of going to the altar many times at her grandfather’s Pentecostal church and not getting saved, but also of praying and finding peace at an old abandoned church house. However, on at least one occasion of telling this, she goes immediately to talk about everyone finding their own path to God, whatever works for you.

Faithlife/Logos Bible Software, yea or nay?

A friend who is a missionary (and who uses Logos) took exception to some comments in an e-book that was warning about the dangers of Logos Bible Software. I generally agree with him, but have some reverse concerns I think are worth considering. For safety’s sake (location-wise), I will not identify him. This friend wrote:

Recently, David Cloud’s ministry wayoflife.org has published an ebook warning about the dangers of Logos Biblesoftare. As a regular user of Logos Bible Software since 2018 who finds much benefit from using the software, I must respectfully but firmly disagree with the warnings issued in this article.

The descriptions given in the article above seem to reflect a misunderstanding of how Logos actually works and what it truly is.

Consider the following excerpt from the article:

“In the very simplest terms, Logos links together thousands of texts and keys them all to the Scripture. The Bible becomes a sort of hub around which the whole tradition revolves. But, all the texts are linked to each other as well. So, as you read the Bible the software is mining the data of the library for information about the passage. What did St. Augustine say? Aquinas? Vatican II? Once you start following a thread, you can go in any direction with it. This is a recipe for doctrinal disaster and spiritual shipwreck.”

This comment is misleading. What the article fails to mention is that Logos functions based on the contents of your personal library and you are the one who chooses what goes into it.

For example, my own Logos library consists largely of theologically conservative resources and technical linguistic tools, due to my involvement in Bible translation. I also own a copy of the Quran and a Christian commentary on it for reference. I have a Pentecostal Study Bible as well, not for doctrine, but to understand how Pentecostal readers interpret certain passages, because Pentecostalism is popular in the Ugandan context we minister in. If someone wanted to, they could build a Logos library made up entirely of trusted authors and resources. Logos itself is not deceptive or dangerous, it’s a tool. The danger comes only if someone naively fills their library with bad theology.

Yes, I recognize that the company behind Logos (Faithlife) includes people I strongly disagree with theologically. But so does the company that made the computer or smartphone used to write and publish the article in question and which you are using to read this! Using software developed by people with wrong theological views is not equivalent to partnering in ministry with theological liberals, and it certainly isn’t a violation of biblical separation.

I am a fundamentalist. I am a conservative. I believe in biblical separation. But this article misrepresents both the software and the issue. Separation applies to fellowship and cooperation, not owning or reading reference books that contain error. Even Paul quoted pagan poets (Acts 17:28) and was aware of non-Christian writings (Titus 1:12).

Another article on wayoflife.org claims:

“Logos and Faithlife are actively promoting Catholic books, not to scholars but even to the weakest believers, again, with no warning whatsoever.”

Again, this is misleading. When you browse Logos to purchase a base library, you’re clearly presented with denominational options; Anglican, Baptist, Lutheran, Reformed, Catholic, and so on. Suggesting that Logos is “promoting” Catholicism is like claiming your local public library promotes Catholicism simply because Catholic materials are on the shelves.

Don’t take my word for it, visit the Logos website yourself. See if it actually appears to be “promoting” Catholicism. From what I’ve seen, it’s clear that the platform offers theological libraries tailored to various users’ beliefs. Would I personally offer Catholic resources if I ran Logos? Possibly as reference tools. (As I said, I own an Orthodox Study bible and a Pentecostal Study Bible on Logos, not for doctrine or to try and gain edification from them, but to be familiar with their views in order to refute them.)

In the south, there’s a Christian bookstore chain called Mardel. They carry many theologically problematic books, but they also sell KJV Bibles, Strong’s Concordances, and other similar resources. Am I compromising by purchasing only good resources from them? Or am I responsible for exercising discernment in what I choose to buy and use? I believe it’s the latter.

There is no reason why someone who is part of a solid Bible-teaching church could not ask their pastor for guidance on trustworthy authors and then buy resources from those authors and use Logos in a biblically safe and edifying way. The issue is not the software, it’s how it’s used.

Would we also warn against using Amazon Kindle because it offers morally and theologically corrupt books? Amazon offers really awful books, and I mean morally bankrupt stuff. Ironically, the bottom of the wayoflife web page includes this line:

“Format Note: Kindle apps and devices can now use/convert ePub format.”

Where is the warning about Kindle? Or Libraries? Or Bookstores?

Logos is a powerful digital tool that can be used for good or bad, depending on the wisdom and discernment of the user. To reject it outright based on guilt-by-association or hypothetical dangers is not justified.

Any tool when used by an untrained or undiscerning person can be misused. That is not an argument against the tool, it’s an argument for biblical discipleship and spiritual maturity. We should be warning people about poor study habits and bad theology, not about Bible software that can serve faithful students of God’s Word if used wisely.

Initial disclaimers: I have read my friend’s critique, but have not read the free e-book on David Cloud’s site, “The Deceptive Dangers of Logos Bible Software,” by Brian Snider. I do not use Logos Bible Software (not because of theological or separation reasons, but for practical and financial reasons).

The short version of the charges asserted by Brian Snider is that Logos (1) is an ecumenical blending machine, and (2) can easily draw the individual into association with heretics and put him under the influence of heresy.

I generally agree with the pushback made by the missionary. We have liberty to do business with companies that serve our needs, whether they are providing food, fuel, facts, and so on. 1 Corinthians chapter 8 provides some helpful direction here. I regularly fuel up my car at a station that provides a decent price per gallon, as well as certain discounts. I have no knowledge of their religious or moral persuasion (nor do I have that knowledge concerning any other fuel providers in my area). I think that rule applies in a general way across the board. It’s not wrong to buy leg of lamb at the local meat market owned by a United Pentecostal couple, even though I might suppose that they tithe in support of their local church, which teaches several heresies.

However, the lines can get a little blurrier with businesses which operate as quasi-ministries. For example, though I assume Faithlife/Logos probably most simply considers itself a business, they do throw around statements that claim they are involved in Christian ministry – like their mission being “to equip the Church to grow,” “to serve the Church,” “to increase biblical literacy,” and such like. Additionally, some of the stuff on their website sounds quite ecumenical and even DEI-leaning. That does not make me feel a need to condemn anyone who is benefitting from this technology. On the other hand, if I were considering such an investment, it would drive me personally to look elsewhere. Your mileage may vary. Here is an illustration of how I would approach it. If we had two meat markets in town, with equally honest and respectable owners, the owner of one being United Pentecostal and the owner of the other being Baptist – I would throw my business toward the Baptists, even if the meat at the other store might tend to be slightly better/cheaper/etc.

Additionally, I believe it is a logical fallacy to say that if someone does not warn against everything, they cannot warn against anything. It is not humanly possible to know and warn about everything! Sometimes we simply prioritize our warnings.

Finally, a sort of Romans 14:3 application might go a long way here: “Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth.” If you believe you need to warn people about possible dangers of Logos/Faithlife, do so. If a faithful friend knows how to navigate it for personal benefit, do not judge him as unfaithful. Receive the benefit you can from both “Brian Snider’s ebook” and the pushback against it. As for me, I can get along fine without Logos/Faithlife, while not condemning everyone who uses it. However, be careful with any and every tool you decide to use! A wonderfully beneficial electric circular saw can also cut off your finger.

The Preacher’s Curse

But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

Commenting on Galatians 1:8, Oliver B. Greene said,

“It would be difficult to find anything from Genesis to Revelation more dreadful than that statement. The devil may transform himself into an angel of light, and his ministers may transform themselves as the ministers of righteousness; but whether it BE an angel from Heaven, or one of the devil’s emissaries transformed as an angel . . . or even if it be Paul himself . . . if that person preaches any other gospel than the Gospel of the grace of GOD which Paul had already preached to the Galatian Christians, Paul said, ‘Let that preacher drop into hell . . . let that preacher be accursed! Do not let him deliver any message except the message of the grace of GOD!’

“In Galatians 5:12, Paul thunders out, ‘I would they were even cut off which trouble you!’ That statement would not go over so well, either, in one of the meetings of the National Council of Churches of Christ in America - or The World Council of Churches, where birds of a feather flock together and demand that all ministers come under their wings.

“GOD have mercy on any two-legged human being who claims to be called of GOD, who claims to be a minister of God . . . and yet will support atheism and liberalism such as in these councils of churches around the world.”

Oliver Boyce Greene, The Epistle of Paul the Apostle to the Galatians, 1962

I often say my prayers

As a people who are taught to “come boldly unto the throne of grace” and “pray without ceasing,” we often may be weighed and found wanting when it comes to open, honest, sincere, continual prayer. The following hymn by John Burton investigates and questions the “heart” of our prayers.

The following hymn was possibly first published in The Union Hymn Book for the Use of Sunday Schools (Bath Sunday School Union,1840). The text below is as it appears in A Book of Praise for Home and School, compiled by Samuel D. Major (published initially in 1869, No. 237).

1. I often say my prayers;
But do I ever pray?
And do the wishes of my heart
Go with the words I say?

2. I may as well kneel down
And worship gods of stone,
As offer to the living God
A prayer of words alone.

3. For words without the heart
The Lord will never hear;
Nor will he to those lips attend
Whose prayers are not sincere.

4. Lord, teach me what I want
And teach me how to pray;
Nor let me ask thee for thy grace,
Not feeling what I say.

The Child’s Hymn Book (F. M. Caulkins, editor. New York, NY: American Tract Society, n.d. [ca. 1840-1850] includes Burton’s hymn under the title “How to Pray aright” (No. 176, 3 stanzas) with the following stanza that does not appear in Major’s Book of Praise for Home and School.[i]

’Tis useless to implore
Unless I feel my need—
Unless ’tis from a sense of want
That all my prayers proceed.

John Burton Jr. was born July 23, 1803, in Stratford, West Ham, Essex, England. The designation “Jr” suggests he is the son of John Burton. John Burton died January 22, 1877, and was buried at the West Ham Cemetery.

John Burton Jr. spent most of his life in his home county where he was born, Stratford, Essex. He ran a business as a cooper for about 50 years. He served as a deacon within the Congregational Chapel he attended. He was a popular hymn writer for children – He is best remembered for his hymnody, with his first submission being to the Evangelical Magazine in 1822. Burton often wrote under the pseudonym J. B. Essex. His publications include:

• One Hundred Original Hymns for the Young, 1850
• Hymns for Little Children, 1851
• The Book of Psalms in English Verse, 1871

The hymn is in Short Meter, and has appeared with the tunes State Street, Reeves, and Gorton.

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[i] This stanza appears in other books as well, as the second stanza of the hymn. Perhaps it is an original stanza by Burton and A Book of Praise for Home and School merely left it out. I have not found enough old sources to verify that.

Just because you’re offended, 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.)

“Just because you are offended doesn’t mean that you have been wronged.” -- Keith Foskey

“A prayer doesn’t have to be long, as long as it is strong.” -- Amos L. Horton

“I welcome allies of every color. What I don’t welcome is the idea that I can’t think for myself unless I think like you.” -- Nyisha Loraine

“God’s word does God’s work by God’s Spirit in God’s people for God’s glory.” -- Alistair Begg

“What a man is when he is alone with God is what he is. Period.” -- H. B. Charles, Jr.

“The world – God made it; we broke it; Jesus fixed it.” -- Alistair Begg

“Any politician who is willing to lie to appease you, is willing to lie to you.” -- Brittany M. Hughes

“To steal ideas from one person is called plagiarism; to steal from many is called research.” -- Steven Wright

“The people who tend to their faith in ordinary seasons, do not come undone in extraordinary ones.” -- Eric Church

“The way you fix the country is to fix yourself.” -- Unknown

“Don’t touch your idols: a little gold always rubs off.” -- From Madame Bovary, by Gustave Flaubert

“Is there a place in the church for sermons that don’t make Christ and his work the central message? Yes. That place is the trash can.” -- Chad Bird

“We need to be more loving and less tolerant – more loving of the truth, and less tolerant of evil.” -- Blake Bozarth

“A little bit of acquaintance with church history often leads people to Rome…an extensive knowledge of church history leads away from that.” -- Jordan B. Cooper

“Baptist” “pastor” condemns King Josiah for destroying idols

“Baptist” “pastor” CONDEMNS King Josiah for destroying idols

False prophets and liars hide behind “Baptist” pulpits.

On their church website, this impastor says “I’m deeply shaped by the teachings of Jesus, Buddhist practice, mysticism, and perennial wisdom over any particular religious expression.” Additionally, he is the author of the Metta Valley Gospel, “a literary reimagining of the Jesus story through the lenses of healing, liberation, and spiritual awakening.” (Translation: “I don’t believe the Bible is the word of God and so I just make up stuff.”) Folk who don’t believe the Bible should get out of pulpits and get a “real job” – like teaching false religion in a secular university. (Oh, I forgot, they’re already doing that too.)

2 Timothy 4:3-4 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.

Matthew 7:15, 23 Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. ... And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

Feet washing in Baptist Periodicals

In 2008 I published my book Materials Toward a History of Feet Washing among the Baptists, consisting of Historical References to the Practice among the Missionary Baptists, including miscellaneous notes on other groups. Over the years I have continued to pursue this interesting subject, with hopes of one day revising the book and adding much more material that I have found since then. Most recently I made a connection I had not noticed. The old association I grew up in, Mt. Zion, was discussing feet washing circa 1867-1870. At this same time, there were debates on the subject printed in The Tennessee Baptist, edited by J. R. Graves.

Mt. Zion Baptist Association minutes, 1870, p. 3

Articles on feet washing in The Texas Baptist, The Tennessee Baptist, and The Baptist Chronicle. The Texas Baptist is freely accessible online. Unfortunately you will need a subscription to see The Tennessee Baptist and The Baptist Chronicle (or will have to find access to them another way).

The Texas Baptist, Anderson, Texas (1857-1861).

• “Washing of Feet,” September 23, 1857, p. 2, “Montgomery” (against)
• “Feet Washing,” July 15, 1858, p. 2, Michael Ross (for)
• “Feet Washing,” August 19, 1858, p. 2, Stephen Ray (against)
• “Feet Washing,” September 16, 1858, p. 1, Stephen Ray (against)
• “Did Christ Make ‘Feet Washing’ a Church Ordinance?” August 25, 1859, p. 1, Stephen Ray (against)
• “Feet Washing a Church Ordinance,” October 18, 1860, p. 2, Ira M. Camp (for)
• “Feet Washing,” January 3, 1861, p. 1, Ira M. Camp (for)
• “Queries. Answer No. Four,” April 18, 1861, p. 2, “B” [G. W. Baines] (against)
• “Reply to Brother Camp,” June 14, 1861, “B” [G. W. Baines] (against)
• Title unknown/unreadable, June 14, 1861, Ira M. Camp (for)

Notes: G. W. Baines was editor of The Texas Baptist. Ira M. Camp was in Grimes County, Texas. Stephen Ray (1788-1871) was at Weatherford, Texas at this time, then later at Owensboro, Kentucky when he debated the subject again in The Tennessee Baptist.

The Tennessee Baptist, Memphis, Tennessee (1867-1870).

• “Did Christ Enjoin Feet Washing as a Church Ordinance?” September 7, 1867, p. 5, Biblius (against)
• “Washing the Saints’ Feet,” February 1, 1868, p. 2, Elihu (for)
• “Prize Essay No. 3.—JOHN XIII. 14.” February 22, 1868, p. 2, Minus (against)
• “Feet Washing,” March 28, 1868, p. 2, J. S. B. (against)
• “Feet-washing,” September 26, 1868, p. 2, Elias George (against)
• “Deliberative Meeting,” October 31, 1868, p. 2, among other subjects, R. A. Coleman and M. H. Neal were appointed to write papers on “Feet-washing”
• “J. B. Gambrell,” March 13, 1869, p. 4 (note from editor to J. B. Gambrell, to publish 8 more articles on feet-washing, four representing each side)
• “Did Christ Design, or Appoint Feet-washing to be Observed as a Church Ordinance?” April 24, 1869, p. 2. Stephen Ray (against)
• “Feet Washing,” July 10, 1869, p. 2, M. H. Neal (for)
• “Feet Washing, Is It of God or Man?” July 24, 1869, p. 1, J. B. G. [J. B. Gambrell] (for)
• “Feet Washing,” July 24, 1869, p. 3, D. B. R. [D. B. Ray] (against)
• “Feet Washing Again,” September 18, 1869, p. 2, Stephen Ray (against)
• “Is Feet Washing of God or Man?” October 2, 1869, p. 2, J. B. Gambrell (for)
• “Feet Washing Again,” October 2, 1869, p. 2, Moses Green (against)
• “Feet Washing,” October 9, 1869, p. 2, M. G. Turner (against)
• “Feet Washing, No. 3,” October 9, 1869, p. 2, D. B. Ray (against)
• “Feet Washing,” October 30, 1869, p. 6, M. H. Neal (for)
• “Union Meeting of 2d Dist. Tippah Association,” September 17, 1870, p. 2 (“Feet-washing—of God, or man” to be discussed at next union meeting)

Apparently J. R. Graves tired of the discussion of feet washing and stopped printing articles about it in 1869, when “the discussion became stale and heavy, and we closed it out” (cf. Tennessee Baptist, May 5, 1882, p. 8). “We request that no more articles be sent us on this subject, as it has been fairly and fully discussed in our columns. With the articles in hand, that will appear in our next, the discussion closes, for this year, at least” (Tennessee Baptist, October 2, 1869, p. 4) Nevertheless, in the 1880s (cf. Tennessee Baptist, August 25, 1882, p. 7), when Graves disagreed with J. B. Gambrell (now a “rival” editor) on something, he referred to Gambrell as the “champion advocate of feet-washing in the Southwest,” and the like (“in Mississippi,” “as a church ordinance”).

The Baptist Chronicle, Ruston, Louisiana (1895-1912).

• “Please Note,” January 3, 1895, p. 2, editorial commentary about book by D. B. Ray on subject
• Programme of Ministers and Deacons Meeting, March 21, 1895, p. 4 (query turned in too late)
• “Feet Washing,” June 13, 1895, p. 1, Unknown, editor? (against)
• No title, July 25, 1895, p. 2, editorial comments (against)
• Third District 5th Sunday Meeting, May 14, 1896, p. 3 (query for discussion)
• “Questions and Answers,” November 5, 1896, p. 4, editor? (against)
• “Jesus Washing Feet,” March 16, 1899, p. 6 (info for ordering tract on the subject)
• “Program,” July 14, 1904, p. 7 (subject for 5th Sunday Meeting discussion)
• “Program,” June 20, 1912, p. 7 (“Is foot-washing a church ordinance” to be discussed at 5th Sunday meeting of Big Creek Association)

Defying the Sacred Harp Downgrade

Defying the Sacred Harp Downgrade
Op-Ed By Charity Nicholson

Charles Spurgeon became a preacher at the age of fifteen. By nineteen he was leading what would become the largest church in the world outside of the Church of England. For three decades he was a prolific sermon writer whose words spread across the British empire and around the globe. He could have easily rested on his laurels and enjoyed the last years of his life in comfort. But, in 1887, Spurgeon set out to “Defy the Downgrade” he saw taking shape within the Baptist Union. The four main contentions were the denying of: the inerrancy of scripture, substitutionary atonement, the reality of hell, and the deity of Christ.

Spurgeon openly called out those within the Baptist Union ascribing to these heretical ideas. He similarly called out those who, while agreeing with him in private, lacked the courage to speak up publicly. Ultimately, his calls went unheeded and he voluntarily left the Baptist Union in 1887. He was censured by them in 1888 and was still in the shadow of the Downgrade Controversy when he passed away in 1892.

One hundred thirty-nine years after Spurgeon’s efforts, and one hundred eighty-two years after the initial publication of their beloved tunebook, Sacred Harp singers today find themselves confronted with a similar downgrade of their tradition - from fervent worship in spirit & truth to non-religious, all-inclusive folk music.

“Folk Music”

In the 1970s some prominent singers sought to spread the Sacred Harp tradition beyond its ancestral boundaries where interest had begun to wane. It was promoted at folk festivals where it was dubbed “folk music”. By definition folk music is passed down orally, without attribution. While Sacred Harp does not meet these criteria, labeling it as folk music served to interest singers who did not ascribe to its Christian foundations.

Thus, the downgrade subtly began. These early non-traditional singers were respectful, seemed to honor the tradition and wished to get the practice just right. Sacred Harp was growing! What could go wrong?

“No Religion or Politics”

With the influx of non-traditional singers, a new mantra arose within parts of the community: “no religion or politics in the hollow square.” These topics were not historically banned from Sacred Harp. In fact, singings were predominantly held in churches, and Christian faith was often openly proclaimed from the hollow square where singers sit in vocal parts.

Traditional singers allowed this mantra to persist in hopes that through hearing this music unbelieving singers would be converted. In taking a clear-eyed look, this mindset has borne little good fruit over time.

Doctrine-Free

As time went on self-proclaimed “experts” began to teach that the Sacred Harp was not doctrinal, another obvious error. The Sacred Harp was compiled for low-church Protestants who agreed on many fundamentals, including the doctrine of the Gospel. Sacred Harp songs point to Christ, the son of God, the spotless Lamb, who died on a cross for the transgressions of sinful men, and rose again on the third day that we who believe might spend eternity with the Lord.

Traditional singers, wanting to extend a welcome and not cause offense to new singers, began to allow that the religious words didn’t really matter.

Inclusivity Achieved

The downgrade, paved with the good intentions of generational singers, reached its peak through the summer of 2020 and with the 2025 revision of the Denson Sacred Harp tunebook. It seems that the ban on discussion of religion and politics now only applies to conservative Christians, who have been openly lambasted for their beliefs. A dissertation was published with a chapter on ‘queering the Sacred Harp’. Lectures on pronoun usage have been offered at singings, and lists distributed dictating which “offensive” songs were not to be sung. Sacred Harp songs are used as ICE protest anthems, and queer affirming poetry is set to the tune Holy Manna. There is mounting evidence that the 2025 revision intentionally favored songs written by unbelievers over Christians: making choices based in diversity rather than merit. On social media a singer declared the golden rule to be b— s—, while another singer publicly mocked the murder of Charlie Kirk at the 2025 book’s debut event.

The few traditional singers who dare to speak out are accused of divisiveness, bigotry, and racism. 

“For my part, I am quite willing to be eaten of dogs for the next fifty years; but the more distant future shall vindicate me.”

When Spurgeon issued his warning of the downgrade, the Prince of Preachers did so knowing the personal toll it would exact. Though he suffered greatly, he remained steadfast in faith that the passage of time would vindicate him.

And so it has! Though in the sunset of his life he lost friends and his reputation suffered, he became the most published preacher in history. His courage in “Defying the Downgrade” still inspires Christians today. As is written on his tomb: “He fought the good fight, finished the course, and kept the faith.” Traditional singers, are you willing to defy the downgrade and take a stand for this beloved tradition at the risk of loss, knowing that one day you will be vindicated upon hearing the words “well done, thou good and faithful servant”?

Our mission from God

“Our mission from God is not to just do good. Our mission from God is to proclaim Christ and him crucified and resurrected… The mission that you and I have in the church is to proclaim Jesus Christ to a lost dying world drowning in darkness. Doing good does not threaten the powers and the principalities of this world. Proclaiming Jesus will shake the foundations of this world… There is no other name by which we can be saved, the name of Jesus.” 

Jeremy Bruner (sermon excerpt, September 28, 2025)

Perfect Peace

1. Like a river, glorious 
Is God’s perfect peace,
Over all victorious
In its bright increase.
Perfect, yet it floweth
Fuller ev’ry day,—
Perfect, yet it groweth
Deeper all the way.

2. Hidden in the hollow
Of his blessed hand,
Never foe can follow,
Never traitor stand;
Not a surge of worry,
Not a shade of care,
Not a blast of hurry,
Touch the spirit there.

3. Ev’ry joy or trial
Falleth from above,
Traced upon our dial
By the Sun of Love.
We may trust him fully
All for us to do;
They who trust him wholly
Find him wholly true.

Chorus:
Stayed upon Jehovah,
Hearts are fully blest,
Finding, as he promised,
Perfect peace and rest.

Frances Ridley Havergal was a daughter of William Henry Havergal and Jane Head. Her father was a minister in the Church of England, as well as a composer and poet. Frances was born at Astley, Worcestershire, December 14, 1836. She wrote that in 1851, “I committed my soul to the Saviour, and earth and heaven seemed brighter from that moment.” Frances experienced a great deal of suffering and frail health in her lifetime. She died at the age of forty-two at Caswell Bay, Swansea, June 3, 1879, and is buried at the Priory Church of St. Peter in Astley, Worcestershire, England.

Frances Havergal was well-educated, including mastering several languages, two of which were Greek and Hebrew. She was writing verses at a very young age, and spent much of her lifetime producing poems that expressed her deep love of her Lord Jesus Christ. One of her best-known hymns is “Take my life and let it be consecrated, Lord, to thee.”

James Mountain (1844-1933) wrote the tune Perfect Peace for this hymn, which appeared as number 272 in Hymns of Consecration and Faith. James Mountain was born at Leeds, York, England, July 16, 1844. He died June 27, 1933 and it buried at Kent and Sussex Cemetery and Crematorium in Royal Tunbridge Wells, Kent, England. He composed this tune (also called Wye Valley) this text on one of the first preaching tours he made through Britain. Mountain was influenced by evangelical piety, and followed especially Dwight L. Moody and Ira Sankey in their evangelistic preaching and singing.

Unbelief is demonstrated, 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.)

“Unbelief is demonstrated often not in loud hostility, but in quiet discontent.” -- Keith Foskey

“God’s mercies are like God’s manna. They are new every morning.” -- H. B. Charles, Jr.

“Spiritual distempers are not so soon cured as caught.” -- Matthew Henry

“Character is not a secondary, nice-to-have feature for an elder; it is essential to the role.” -- Luke Mitchell

“Nothing can be more compassionate than the severe rebuke that calls a brother back from the path of sin. It is a ministry of mercy, an ultimate offer of genuine fellowship.” -- Dietrich Bonhoeffer 

“Beliefs are what you have learned and are able to pass on as information. Convictions are things you would lay down your life for.” -- Chuck Swindoll

“Worship is self-emptying, or emptying of self; it is dethroning self.” -- Terry Sisney

“Sprinkling is sprinkling, let it be done how you please – but it never was, nor never will be baptizing.” -- Benjamin Keach (from Gold Refin’d; or Baptism in its Primitive Purity, 1689)

“Don’t say you’ll go to jail for your faith when you won’t even go to church for it!” -- Unknown

“We [Christian leaders] often act like we are franchise owners competing for a market share.” -- Scott Aniol

“Some were called, some were sent, and some just went!” -- Common saying about calling and motivation for the ministry (origin unknown)

“What is takes shape out of what was.” -- Credited to George McBeth (but perhaps Leon McBeth)

“Theological liberalism is not just a different interpretation of Christianity, but it’s a different religion altogether.” -- J. Gresham Machen

“The way to stop discrimination based on race is to stop discriminating based on race.” -- John Roberts

“Fear not because your prayer is stammering, your words feeble, and your language poor; Jesus can understand you.” -- J. C. Ryle

Religion vs. Relationship

I have seen this meme going around Facebook. Some of the sources credit it to David E. Taylor: “Religion is a guy in church thinking about fishing. Relationship is a guy out fishing thinking about God.”

I think this has a genuine point it is trying to make. What I assume is intended is to highlight the posture of the heart. Yes, you can be bodily in a church service, while the heart is not there. And when you have a relationship with God, it goes with you everywhere you go, at all times, even fishing. Truth.

I probably could just stop there, but on the other hand I see possible deficiencies leading to misunderstanding.

The first two are somewhat minor. The meme stereotypes the word “religion” as negative, while in fact it can be meant either positive, neutral, or negative. And the meme can leave the impression that church is just a building where we go. The church is the people, the congregation. I don’t stop here, because I think the way some people will take this meme is to try to justify going fishing in place of going to church. I have heard many justify it in almost this way!

What one is thinking at these two different times (church vs. fishing) reveals something of the heart. However, the meme contains a logical fallacy (false dilemma) that limits the choices to two. It misses other options (one can fishing and not be thinking about God). It especially misses this much better option – to be at present when the time comes to assemble with our fellow believers AND to be thinking about God! What a blessing!

We don’t want to just go through the motions. We want to truly connect with God. We can do that while gathered at church. We should do that while gathered at church. While first and foremost is our relationship with God, we also have an obligation to our relationship with believers, and to obey the command of God to assemble.

Where the heart is is important (cf. Matthew 6:21). Our connection to and relationship with God certainly is not confined to one location. It is a lifetime of moments, thoughts, and places. Nevertheless, if we do not feel close to God when we gather in church, the solution is not to go fishing, but to examine our hearts. And if we do not feel close to God when we are fishing – or at work or at home – that is cause to examine our hearts as well.

Deuteronomy 6:5 and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.

1 John 3:14 We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death.

Hebrews 10:25 not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

Christ Our Hope

I am not a Southern Baptist, but I found the record of this sermon preached at the Southern Baptist Convention to be interesting.

W. Douglas Hudgins, pastor of First Baptist Church, Jackson, Mississippi preached the annual sermon on June 4, 1968 at the Southern Baptist Convention.

Hudgins’s sermon “Christ, Our Hope” was based on the text from 1 Timothy 1:1, “Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope.” His points were that our world is a hopeless world of bewildering technology, convulsive sociology, paganized ideology, confused theology, and changing ecclesiology. After highlighting the hopelessness, he turned to the hope. He said that Jesus Christ is our only hope. He is our hope because of who he is, because of what he taught, because of what he did, and because of what he promises.

The Baptist Record, June 6, 1968, pp. 1-2.

Charity in the King James Bible

The word “charity” is used 28 times in 24 verses in the King James Bible. It is only used in the New Testament, and does not appear in the Old Testament (or the Apocrypha). In every case the translators reserve it in context of the love Christians have or ought to have, using the English word “love” more broadly.

I recently read where someone suggested that the use of “charity” by the King James translators was driven by Rule # 3, that “The Old Ecclesiastical Words to be kept.” This is incorrect. “Charity” was not the “old ecclesiastical word” of the 1540 Great Bible, the 1560 Geneva Bible, the 1568 Bishop’s Bible, or the 1559 Book of Common Prayer. These Bibles commonly use “love” where “charity” is found in the King James translation. The Book of Common Prayer prints 1 Corinthians 13 with love rather than charity. “Charity” was a change apparently first made in the 1572 Bishop’s Bible.

Rather then, this choice seems correlated with Rule # 1, to generally follow the Bishop’s Bible and that it be “as little altered as the Truth of the originals will permit.” The 1568 Bishop’s Bible almost always had the word “love,” but by 1572 had been changed. All 28 uses in the King James Bible correspond exactly to the use in the 1602 Bishop’s Bible, which is the Bible the translators had before them when they were working on the translation.

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Note: I found that there are people online who claim the change from “love” to “charity” in the Bishop’s Bible is a nod to “ecclesiastical language” – not the ecclesiastical language of the Church of England, but rather the “ecclesiastical language” of Jerome of Stridon’s Latin translation of the Bible, specifically his use of “carita/s” in the Vulgate. I do not find this convincing. Jerome used carita/s over a hundred times in his translation, even some places in the Old Testament and the Apocrypha. (The Douay-Rheims has nearly 100 instances of the English word “charity.”) Rather, I believe that the particular context is the reason for using “charity” in these 28 places; that is, in these cases the translators (Bishops & KJV) reserve it in context of the love Christians have or ought to have, as opposed to love in a more general or generic sense.

Left thy first love

Revelation 2:4 Nevertheless I have somewhat against thee, because thou hast left thy first love.

Preaching on the church of Ephesus in Revelation 2, Brother Ben Horn of Middle Cross Baptist Church pointed out out that the word “left” indicates that the church at Ephesus did not just depart from her first love carelessly, but departed willfully.

Sometimes we misplace things and cannot find them. That is lost, carelessly. Sometimes we place things somewhere, know where they are, and do not want to take them up again. That is left, willfully.

Calvary

Death and Eternity, by Isaac Watts

1. My thoughts, that often mount the skies,
Go search the world beneath,
Where nature all in ruin lies,
And owns her Sovereign, Death.[i]

2. The tyrant, how he triumphs here,
His trophies spread around!
And heaps of dust and bones appear
Through all the hollow ground.

3. These skulls, what ghastly figures now!
How loathsome to the eyes!
Those are the heads we lately knew
So beauteous and so wise.

4. But where the souls, those deathless things,
That left this dying clay?
My thoughts, now stretch out all your wings,
And trace Eternity!

5. O that unfathomable deep!
Those deeps without a shore!
Where living waters gently creep,
Or fiery billows roar.

6. Thus must we leave the banks of life,
And try this doubtful sea:
Vain are our groans and dying strife
To gain a moment’s stay.

7. There we shall swim in heav’nly bliss,
Or sink in flaming waves,
While the pale carcass thoughtless lies
Amongst the silent graves.

8. Some hearty friend shall drop his tear
On our dry bones, and say,
“These once were strong, as mine appear;
“And mine must be as they.”

9. Thus shall our mould’ring members teach
What now our senses learn:
For dust and ashes loudest preach
The infinite concern.

The above hymn, in 9 stanzas of common meter, was published in Horæ Lyricæ by Isaac Watts. It was not in the 1706 Edition, but was added in 1709. See Horæ Lyricæ, pages 28-30, Book 1. For a little more on Isaac Watts, see HERE. (Fuller biographies of Watts are easily found online.)

In The Sacred Harp (page 300), the fist stanza of Watts’s above text appears with the tune Calvary by Daniel Read.

Daniel Read was born November 16, 1757 in Rehoboth, Massachusetts, the son of Daniel Read and Mary White. He grew up on a farm there, but moved to and settled New Haven, New Haven County, Connecticut in 1782. Here he married Jerusha Sherman (in 1785), ran a general store, made combs, composed music, and taught singing schools. He is considered a key figure in early American music, being part of the “First New England School” of musicians –also known as the “Yankee Tunesmiths.” Various sources assert that Read was the third American composer to publish a collection of his own music, in 1785, known as The American Singing Book. Read later also published The Columbian Harmonist and The New Haven Collection of Sacred Music. He wrote in 1790 An Introduction to Psalmody to instruct and encourage hopeful new composers.

Eleven tunes by Read appear in the 1991 Denson Edition of The Sacred Harp, and five in the 2012 Cooper Edition of The Sacred Harp. Some of his best-known compositions include Windham, Stafford, and Sherburne.

Daniel Read died at age 79 on December 4, 1836. He and his wife are buried at the Grove Street Cemetery in New Haven, Connecticut.

See “Daniel Read complains, gets even” for an excerpt from a letter from Daniel Read to Jacob French in which he complains about Isaiah robbing and republishing his works in the Worcester Collection of Sacred Harmony (1786). The book Music in the USA concludes: “Ironically the ‘pirating,’ or unauthorized borrowing by other tune-book publishers, made it possible for Read’s music to survive.” For example, “‘Greenwich’ was published 82 times in Read’s own era.” (New York, NY: Oxford University Press, 2008, p. 73)

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[i] In the first stanza “owns” (3rd person singular present tense of “own”) seems to be used primarily in the sense of “acknowledging” or “admitting” rather than “possessing.” The searched and examined state of nature recognizes or testifies that “death” is her sovereign.

Why Not Grandchildren, 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.

• Why Not Grandchildren? An Argument Against Reformed Paedobaptism -- “The right of the remotest generation was as much derived from Abraham and the covenant made with him, as was that of his immediate seed...”
• Uneasy Riders -- “ The team had just seen TV news footage of an EF5 tornado crossing I-35, right smack dab in the middle of our route...”
• Tragedy on the Prairie -- “Just outside the small town of Groesbeck, east of Waco, tucked between cow pastures and the Navasota River, stands an old wooden fort...”
• The ‘Whitewash’ Conspiracy – re: The King James Only Controversy by James White -- “In other words, White is ‘inconsistent’ and has a ‘double standard.’”
• Stop Misusing Tyndale -- “Translating into English does not by default mean translating for the most ignorant English reader in the country.”
• South Poles -- “Texas is a patchwork of cultures, accents and traditions. Thanks to the Polish Heritage Center, one of our more overlooked threads is finally getting the spotlight it deserves.”
• Poor and Misleading Translation in the New International Version -- “…the NIV’s changes … obfuscate the original text and make it unfairly difficult for readers to consider other interpretations, (2) other translations generally avoid making such changes, and (3) they usually appear to be theologically motivated.”
• Phillippi Primitive Baptist Church, Schley County, Organized in 1835 -- “...the little sanctuary still stands, a reminder of another era that feels both distant and near.”
• Ologies, Isms, & Ations -- “A list to give brief descriptions of different beliefs and doctrines regarding the Bible and other non-Biblical religions and belief systems.”
• Methods in Sermonizing -- “An old book we used many years ago.”
• John Wycliffe’s Bible: Correcting a False Narrative -- “It’s often claimed that translations of the Bible into the vernacular languages of medieval Europe weren’t really opposed within the church because there are a few examples of such translations prior to the Reformation.”
• Galvanized by the Gospel -- “By the 1820s, Baptists had become bitterly divided over the issue of missions.”
• First London Confession (Read by Audiobook Narrator David K. Martin) -- “This narration was done for those interested in learning more about the 1646 edition of the First London Baptist Confession of Faith.”
• Fast and Curious -- “Nineteen hummingbird species have been recorded across Texas. In summer breeding months, the two most common species are black-chinned hummers in West Texas and ruby-throated hummingbirds in East Texas.”
• Canaanite Child Sacrifice, Abortion, and the Bible -- “May we repent and turn from any semblance of cooperation with the modern day cult of Molech, and hear and apply the command of the Spirit of Christ through Paul: Take no part in the unfruitful works of darkness...”

Nice

complacency, noun. A feeling of quiet pleasure or security, often while unaware of some potential danger, defect, or the like; self-satisfaction or smug satisfaction with an existing situation, condition, etc.; inclination to please; complaisance.

There is a large problem of complacency – in Sacred Harp, in the churches, and in our country. One part of this is that we have created a societal value of “nice” (which intersects with outsized tolerance) and we have placed it above love and truth. We ought to be nice (amiably pleasant; kind), but somehow “nice” has become the highest goal for many. A way to illustrate and emphasize this is to think of two people asleep in their home and the home catches on fire. Our societal version of “nice” is like saying, “Oh, but I don’t want to bother them, they are asleep.” So, instead, we just let them burn to death! That’s actually not nice.

• Ephesians 4:15 …speaking the truth in love…
• 1 John 3:18 …let us not love in word, neither in tongue; but in deed and in truth.

Be not many masters

James 3:1 My brethren, be not many masters, knowing that we shall receive the greater condemnation.

James warns aspiring teachers to not undertake that calling lightly. The teacher is a sinner like his students (v. 2) and will incur a stricter judgment (v. 1).

The Pulpit & Pen Christian Discernment Archives on Facebook often posts clips from vile and heretical “sermons,” in order illustrate the dung and mire into which so-called preaching in the United States has sunk. For example, on Monday August 24 they posted a link to an article about a United Methodist impastor in Alabama, detailing how the Bible is full or errors, historical inaccuracies, and contradictions. “Pastor” Gilbert said, “…The Bible is full of contradictions, and that’s to be expected…” going on to compare the Bible to Aesop’s Fables. This reveals the debased level of garbage that enters the American ear from American pulpits.

This is a disgusting display of multiplying words without knowledge, a famine of hearing the words of the Lord. However, Bible-believing preachers ought not be lifted up with pride, but rather mourn. We ought to humble ourselves under the mighty hand of God, and also consider our own selves, lest we be deceived. While believing the word itself, we may be preaching self-indulgence, self-satisfaction, and just plain self. Bible-believing preachers often appropriate the culture, accentuate the comedy, and appeal to the crowd rather than following the simple biblical directive, “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.

• Preach the word with confidence – because it is inspired (2 Timothy 3:16-17).
• Preach the word with diligence – because with must answer to God (2 Timothy 4:1, 5).
• Preach the word with influence – because unsettled times come (2 Timothy 3:11; 4:3-4).
• Preach the word with incentive – because a crown awaits (2 Timothy 4:6-8).

The Apostle Junia?

I recently reviewed the book A Baptist Reflection of The Bible & Women in Ministry and Leadership. About the same time, I had a Facebook acquaintance argue that the plain reading of Romans 16:7 is that Junia (and Andronicus) were apostles.[i] This friend did not make much of a defense of his position, simply restating several times that “of note among the apostles” meant they were apostles.[ii]

Romans 16:7 (Greek and English).

• 1894 TR: ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνίαν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις οἳ καὶ πρὸ ἐμοῦ γεγόνασιν ἐν Χριστῷ
• UBS: ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνιᾶν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἳ καὶ πρὸ ἐμοῦ γέγοναν ἐν Χριστῷ.

• KJV: Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.
• RSV: Greet Andronicus and Junias, my kinsmen and my fellow prisoners; they are men of note among the apostles, and they were in Christ before me.

The issue in Greek (TR vs. CT) is Ἰουνίαν (accusative, singular, feminine) vs. Ἰουνιᾶν (accusative, singular, masculine).

Paul is addressing [You (all that be in Rome, beloved of God, called to be saints)] directing them (among all the other greetings) to salute Andronicus and Junia. He describes these two as “my kinsmen” (apparently related in the flesh), “my fellowprisoners” (having suffered persecution for the faith),[iii] “of note among the apostles” (two who are notable to the apostles), and “in Christ before me” (having been in the faith longer than Paul).[iv] The relative clause describes two people, Andronicus and Junia. Who are they and what are they? They are “of note.” Of note where? Of note “among the apostles.” Neither this sentence nor this clause means that Andronicus and Junia are apostles.

Neither the grammar nor the definitions of the words prove that Junia was an apostle. A plain reading of the Bible shows that Paul did not write, “Andronicus and Junia are notable apostles.” Instead, he was inspired to write that they “are of note among the apostles.” The expression is not the one which would have been used if they had been apostles. What the expression “of note among the apostles” means is that were well-known to the apostles. It is also worth considering that the word “apostles” is masculine plural (ἀποστόλοις, dative masculine, plural), grammar not fitting with Junia being part of the group.[v]

 

Brief information on the name.

In the Greek text, a difference of accent distinguishes between this person being a man or woman – Ἰουνίαν (accusative, singular, feminine, Junia) vs. Ἰουνιᾶν (accusative, singular, masculine, Junias).[vi] So, as we have it in the King James Bible, this is the name of a woman. The name itself is rare in Greek – the masculine form being even rarer than the feminine form.[vii] Some translations have (apparently) opted to remove the “difficulty” by changing Junia (feminine) to Junias (masculine).[viii]

Considering “of note” and “among.”

• Of note – (εἰσιν ἐπίσημοι) well-regarded, prominent, important, well-known, deserving distinction. 
• Among (ἐν) – meaning can be situated in, surrounded by, with, a part of, in contact with

• Inclusive use – “among” means a part of the body of the apostles
• Exclusive use – “among” is comparative to but not included in the body of the apostles

An example of exclusive use is found in Euripides’ Hippolytus (line 103), where the goddess Aphrodite is “prominent among mortals,” – although she is not a mortal. Exclusive use of “among” is not odd or unusual.

ἐν τοῖς ἀποστόλοις (exclusive or inclusive)

• 2 Peter 2:1 among the people ἐν τῷ λαῷ (exclusive and inclusive)
• 1 Peter 2:12 among the Gentiles ἐν τοῖς ἔθνεσιν (exclusive, they vs. you)
• Acts 15:22 among the brethren ἐν τοῖς ἀδελφοῖς (inclusive)
• Matthew 2:6 among the princes ἐν τοῖς ἡγεμόσιν (uncertain)
• Mark 5:3 among the tombs ἐν τοῖς μνήμασιν (exclusive)

Some history.

According to various sources, the early church writers thought Junia was a woman (as well as later writers).[ix] See, for example, Origen (ad Romanos), Ambrosiaster (ad Romanos), Jerome (Liber interpretationis hebraicorum nominum), Theodoret of Cyrrhus (ad Romanos), Theophylact of Ohrid (ad Romanos), Peter Abelard (ad Romanos), and Peter Lombard (ad Romanos).[x]

Final thoughts.

The debate about Junia/Junias and the apostleship is, in my opinion, a demonstration of just how far feminists are willing to stretch to Bible to make it say what they want it to say. There are some difficulties with this passage. It should be interpreted in the light of clear passages, and not made to walk on all fours. Our King James English translation can be trusted in both identifying Junia as a woman, and in not addressing her (or Andronicus) as an apostle.

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[i] He was only arguing about Junia because he wanted to prove there was a female apostle. Whatever is true of Junia in this verse is also true of Andronicus. Andronicus were probably husband and wife, or brother and sister. Paul considered them kinsmen according to the flesh.

[ii] In a past writing on the apostles, I included “Andronicus and Junia” in a list of other possible apostles – not because I think they were, but because I was listing all the possibilities that different students consider on the subject.
[iii] Philemon 1:23 There salute thee Epaphras, my fellowprisoner in Christ Jesus; (cf. Colossians 1:7; 4:10-12).
[iv] Early disciples, before Paul was converted. Likely they were converted elsewhere and then later moved to Rome.
[v] In the case of the masculine use for “kinsmen,” it would be used whether this was two men, or a man and a woman – that is, the plural form used to include both male and female persons is nevertheless grammatically masculine. That is in a different part of the structure of the sentence, though, from the use of “apostles.”
[vi] That is, in the Romans 16:7 passage, the name Junia is in the accusative case.
[vii] See Joseph A. Fitzmeyer, A New Translation with Introduction and Commentary, New York, NY: Doubleday, 1993, pp. 737-738.
[viii] For example, see ASV, DRA, NASB1995, RSV, RV.
[ix] There is more involved in the appeal to the church fathers than some (on either side) have suggested. For example, the evidence of Origen comes from the Latin translation by Rufinus. The manuscripts of Rufinus are not consistent, where some give the name as Junias and some Junia. Epiphanius believed Junias was male and the bishop of Apameia (Index Discipulorum from Epiphanius of Salamis). I am not saying that the name is masculine; I think Junia was a woman. However, those who appeal to the church fathers need to admit that there is no universal agreement among the church fathers about this verse. One interpretation of Origen on the phrase in Romans 16:7 was that Andronicus and Junia might have been among the 70 disciples (Luke 10:1) sent out by Jesus, then at the least implying he thought this was a man. Commenting on 1 Corinthians 14:34-35, Origen wrote, “When Mary the prophetess spoke, she was the leader of some women; for it is shameful for a woman to speak in church, and I do not permit a woman to teach, nor to have authority over a man. And also from other passages I will support this thesis, since the point has been made certain concerning the fact that a woman is not to be directing the man by means of discourse.” This tends to suggest that Origen thought Junias was a man, and those manuscripts are accurate representations of what he wrote.
[x] In many cases, it is not necessarily that they commented, but simply that they used the feminine form of the name in their writings/commentary. Of these, it appears that John Chrysostom thought Junia was both a woman an apostle (In epistulam ad Romanos). Some editor at Wikipedia (which loves to promote leftist liberalism) has misrepresented the writings of Bernadette Brooten to claim that all early patristics thought Junia was an apostle. According to the editor, Brooten “points to additional early Christian commentators, all of whom gave no indication of doubt that the epistle referred to Junia and that she was a woman and an apostle.” This is not correct. The accurate fact in the article is that Brooten points to Chrysostom believing Junia was a woman and an apostle. The most that can be derived from the other writers is that they took the name as feminine. B writes, “John Chrysostom was no alone in the ancient church in taking the name as feminine…In fact to the best of my knowledge, no commentator on the text until Aegidius of Rome (1245-1316) took the name to be masculine.” (“Junia … Outstanding among the Apostles” (Romans 16:7), Bernadette Brooten, Women Priests: A Catholic Commentary on the Vatican Declaration, Arlene and Leonard Swidler, editors. Paulist Press: Ramsey, NJ: 1977, p. 141).