A mega-mechanism, and other music & worship links

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

• ‘A mega-mechanism for bonding’: why singing together does us good -- “What draws people to singing, and the benefits it brings, have been the subject of research for centuries.”
• Amazing Grace: The Story of William “Singing Billy” Walker -- “‘Singing Billy’ Walker” was a South Carolinian, a Baptist church member, song-leader, music teacher, composer, and tunebook compiler.
• Elton Britt - New London School Tragedy [1937] -- “Written by Bob Miller, and recorded 24 March 1937 in ARC Recording Studio by Elton Britt.”
• Glorious Things of Thee Are Spoken, by John Newton -- “John Newton and William Cowper wrote hymns to be sung at the weekly evening prayer meetings. John suggested that the two of them compile a collection of hymns.”
• “If Thou but Suffer God to Guide Thee”: The Journey of a Lutheran Hymn. -- “Neumark’s hymn was apparently based ont only on Psalm 55:23, but also on the Epistle for the fifth Sunday after Trinity, 1 Peter 3:8-15.”
• J. H. Carter Sacred Harp Recordings -- “Playlist of Sacred Harp recordings made by J. H. Carter of Jamestown, Alabama, 1955-1959.”
• Jeffress/Phillips Music Company -- “The Jeffress/Phillips Music Company, located in Crossett (Ashley County), is one of the five remaining seven-shape gospel publishing companies in the United States and is the sole seven-shape gospel publisher in the state of Arkansas.”
• Losing the Songs of Zion -- “We often reveal how man is perverting the words of God in the new versions of the Bible, but our old hymns are also changing.”
• Luther’s Battle Song “Ein feste Burg ist unser Gott” -- “In looking over the translations of our hymn, we find that the largest number was made into English.”
• Sacred Harp Singing: History & Tradition -- “While ‘harp’ is an old word for a sacred tunebook containing music, in a broader sense, the ‘sacred harp’ is the human voice or ensemble of voices.”
• Shape Note Singing: Christian Harmony in Newton County, Mississippi -- “The Newton County Christian Harmony Convention was organized in 1875 and is believed to be the oldest continuing Christian Harmony convention.”
• Singing Billy Walker and Amazing Grace -- “From footnotes to several songs in Walker’s hymnbooks, we learn that Susan Jackson Walker taught him songs when he was a small child, and he apparently listened deep and long.”
• The History Of Singing Hymns -- “The Goat Yard church now entered a period of strife which was to last well over a decade in which Keach argued that ‘singing in rhyme’ was the ‘public duty’ of all Christians and Marlow argued just as energetically that the New Testament recognized no such duty.”

General Sam Houston

Z. N. Morrell (1803-1883), a Tennessee and Texas Baptist preacher, was an acquaintance and admirer of General Sam Houston (1793-1863), and mentions Houston quite a bit in his autobiography Flowers and Fruits from the Wilderness. He wrote this regarding Houston’s baptism (p. 342).

“During this year, the ‘Hero of San Jacinto’ appeared upon the field again; not to drive the Mexicans and Indians from the soil of his adopted State, but to enroll his name among the believers in Christ and lend his influence in extending the conquests of religion. In November, 1854, he presented himself as a candidate for baptism to the church at Independence, and after a few simple statements as to the change God had wrought in his heart, he was approved by the church as a proper subject for baptism. On the nineteenth day of the same month, he was buried in baptism by Elder R. C. Burleson, the pastor of the church. It was his delight afterwards to attend our general meetings, whenever his official duties would permit, and give the benefit of his counsel to his brethren in the mission and educational enterprises of the denomination. His speech on one occasion before the Baptist State Convention on the Indian mission was one of the masterly efforts of his life, and did ample justice to his reputation as an orator.

“He remained a consistent member of the church until his death, in the town of Huntsville, on the twenty-sixth of July, 1863. It was my privilege to visit him a few days previous to his death. Calmly and deliberately he spoke of the passage he was about to take across the river, and expressed the strongest confidence in Christ.  Thus General Sam. Houston passed away, whose memory so many of us love to cherish.”

Many years ago I had the privilege of visiting the place in the pasture where Houston was supposed to have been baptized (although at the time I went, there was not a pool of water there in the creek large enough to baptize someone).

Paul, the tentmaker, Acts 18

In researching and teaching the book of Acts, I have discovered that we often have an inordinate affection for digging out, believing, and declaring things that God chose not to reveal. Is it an aspect of unbelief for us to so continuously do so? Or just curiosity? Here is an example of what I mean.

• Acts 18:3 And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers (σκηνοποιοὶ).

Many seek to determine the exact type of tents that Paul made, as well as where he learned the trade. According to Todd D. Still, “There is scholarly dispute, however, regarding the precise nature of the apostle’s handcraft.”[i] Was Paul a weaver who made tent-cloth from goat’s hair? Was he a leatherworker who crafted tents from leather? Or maybe he was skilled working with both? All three of these possibilities (and probably more) have been posited as the answer.

Concerning where Paul learned the trade, Still writes,

“...There are at least three viable options. Paul could have learned his trade from his father as a child in Tarsus (so Hock, Social Context, 24; see also C. J. den Heyer, Paul: A Man of Two Worlds [trans. John Bowden; Harrisburg, PA: Trinity Press International, 2000], 30), as a rabbinical student under Gamaliel (see Polhill, Paul, 9), or at some point after his conversion/call prior to his far-flung missionary travels (so Klaus Haacker, ‘Paul’s Life,’ in The Cambridge Companion to St. Paul [ed. James D. G. Dunn; Cambridge: Cambridge University Press, 2003], 19-33, here 25; and Murphy-O’Connor, Paul, 86; see also Riesner, Paul’s Early Period, 149)...”[ii]

Concerning the when and where of learning of the trade, Still concludes (which might also be applied to the what):

“Despite scholarly speculation, it is now impossible to determine when, where, and from whom Paul learned his craft.”[iii]

While such diversions of study can be intriguing, we would do well to understand they are not very important. If God wished us to know, he could have revealed it. Of course, there are “hidden nuggets” placed in the Scripture that God intends for us to unearth (Isaiah 48:6; Matthew 11:25; 1 Corinthians 2:9-10). However, if the answer is not placed in the Bible itself, once we realize that we ought to stop digging. After all, all scripture is given by inspiration of God and so designed to throughly furnish us unto all good works.

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[i] p. 781. Still, Todd D. “Did Paul Loathe Manual Labor? Revisiting the Work of Ronald F. Hock on the Apostle’s Tentmaking and Social Class,” Journal of Biblical Literature, Volume 125, Number 4, (Winter, 2006), pp. 781-795.
[ii] p. 785.
[iii] p. 785.

The Law Amendment

On April 24th, I posted about Southern Baptists and The Law Amendment. In a vote taken at the SBC meeting Wednesday June 12, 2024, the Law Amendment failed. A majority of the messengers of the Convention voted for it – 61.45% to 38.38% – but it failed to reach the required 2/3 majority.

This represents a major division in sentiment of the churches (at least the messengers) of the Southern Baptist Convention. Over 60% of the assembled messengers believe that only churches that affirm, appoint, or employ only men as any kind of pastor or elder should be members of the Southern Baptist Convention. Yet not quite enough to enshrine it in the governing documents. This may not bode well for the future harmony of the body.

Head covering links

On Tuesday May 14, I made a brief post on the head covering and “Doth not nature teach you?” (1 Corinthians 11:14.

I am following up here with some links to what others have said on the subject. I limit the links to what Baptists have said. Most are familiar with head coverings among the Amish and Mennonites, but what do Baptists say? From the links you will find they had said a good bit, but not always in agreement with one another. I have not tried to find only those who advocate a certain view, and have not tried to see whether all views are equally represented. These are the top links I found via a Google search. No author is given preference, other than presenting the links in alphabetical order.

• An Admonition To Christian Women
• Are Women Required to Wear Head Coverings in Church?
• God Has Ordained Headship
• Head Covering in the Worship of God
• Of Foot Washing And Head Covering: Principle And Application
• Proper Honor – I Corinthians 11:1-16
• The Biblical Case Against Head Coverings
• The Woman’s Hair and Head Coverings
• The Woman’s Head Covering
• Why Should a Woman Wear a Head Covering in the Church?
• Why Women Should Not Wear Head-Coverings
• Women and Head Coverings: Explaining and Applying 1 Corinthians 11:2–16
• Yes. Head Coverings

Posting of these links do not suggest agreement with the writers or their web sites. In fact, I have some quite wide disagreement on various subjects with some of those who address the subject of head covering in these links above (even to the point of thinking a few of them are not “good Baptists.”). These links are posted for the research benefit they might possess for my readers.

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Added at no charge😉, some notes I had made in an old Bible. (Nothing earth shattering, just some notes I put down while going through the text many years ago.)

3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. Genesis 3:16

4 Every man praying or prophesying, having his head covered, dishonoureth (καταισχύνει) his head. 

5 But every woman that prayeth or prophesieth with her head uncovered (ἀκατακαλύπτῳ) dishonoureth (καταισχύνει) her head: for that is even all one as if she were shaven (ἐξυρημένῃ). 

6 For if the woman be not covered (οὐ κατακαλύπτεται), let her also be shorn (κειράσθω): but if it be a shame (αἰσχρὸν) for a woman to be shorn (κείρασθαι) or shaven (ξυρᾶσθαι), let her be covered (κατακαλυπτέσθω). 

7 For a man indeed ought not to cover (κατακαλύπτεσθαι) his head, forasmuch as he is the image and glory (δόξα) of God: but the woman is the glory (δόξα) of the man. Genesis 1:27; Acts 17:28-29

8 For the man is not of the woman; but the woman of the man. Genesis 1:27; 2:21-22

9 Neither was the man created for the woman; but the woman for the man. Genesis 2:18; 1 Timothy 2:13

10 For this cause ought the woman to have power (ἐξουσίαν) on her head because of the angels. 

11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. Genesis 1:26-28; Job 14:1

12 For as the woman is of the man, even so is the man also by the woman; but all things of God. Mark 10:7-9; 2 Corinthians 5:18

13 Judge in yourselves: is it comely (πρέπον) that a woman pray unto God uncovered (ἀκατακάλυπτον)?  Comely = befitting, proper.

14 Doth not even nature (φύσις) itself teach you, that, if a man have long hair (κομᾷ), it is a shame (ἀτιμία) unto him? Revelation 9:7-8 “the faces of men” (bearded?) ... “the hair of women” (long?). At least there is a natural distinction that can be written of. “Nature” includes the distinction between male and female, as well as the woman’s natural head covering. 

15 But if a woman have long hair (κομᾷ), it is a glory (δόξα) to her: for her hair is given her for a covering (περιβολαίου). Mary’s hair was long enough to wipe Jesus’s feet (John 12:3) and Malchus’s hair was short enough that Peter cut off his ear, not his hair (John 18:10).

16 But if any man seem to be contentious (φιλόνεικος), we have no such custom (συνήθειαν), neither the churches of God. The practice of the churches agrees with the teaching of Paul. A few people have tried to interpret this statement as Paul cancelling out everything he just previously said!

Each of the reasons given for the head covering is taken from permanent facts. Paul says nothing of period hairstyles or social customs.

Quoting another text critic

In the past I have presented quotes that reveal the thinking of modern textual critics. Today’s quote if from Jan Krans (or, Jan Krans-Plaisier). Krans is a text critic and Fellow at the Vrije Universiteit, Amsterdam, Netherlands. Previously we have noticed Krans’s statement “In practice New Testament textual critics today tend to be Christians themselves, but not always. It does not matter, for the quality of their work does not depend on their faith but on their adherence to academic standards.” This longer quote is an excerpt from the same source of writing, “Why the Textus Receptus Cannot Be Accepted.”

The second position regards the establishment of the correct text of the Greek New Testament—the text closest to what the authors wrote and published—as a purely scholarly endeavour. Textual criticism of the New Testament does not fundamentally differ from that of any other text from Antiquity. The basic task is always clear-cut: charting the entire transmission—everything preserved as manuscripts and other sources—and finding out by means of the best text-critical method available what is oldest and most original. Needless to say the transmission of each text may have had special characteristics which scholars will have to take into account.

An immediate consequence of this position is that in principle the text-critical task is never finished. Methods can be refined and fresh manuscript finds can be made. Readers of the New Testament—just as for instance readers of Plato’s works—will have to live with a degree of uncertainty, even more so since there are cases that the available evidence does not allow for firm conclusions. Regrettably Bible translations and even source text editions more often than not hide even this relatively small degree of doubt from their readers.

Krans here is clear on what some text critics and critical texts defenders hem-haw about. He is adamant that textual criticism is “a purely scholarly endeavour,” and that “the text-critical task is never finished.” He tries to make readers feel good that “a degree of uncertainty” in inherent their process. If you are satisfied with a purely scholarly endeavour that is ever learning and never coming to the knowledge of the text, you go for it. It’s not for me. 

Farewell, farewell to all who doubt;
My Savior calls us to come out;
The truth, the truth, shall set me free —
Their scheme is not the thing for me.
(Adapted from words in the song Arkansas by S. P. Barnett)

“neither be ye of doubtful mind.”  Luke 12:29

I will incline mine ear

Psalm 49:3-4 My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding. I will incline mine ear to a parable: I will open my dark saying upon the harp.

He engages his own attention (v. 4): I will incline my ear...The psalmist will himself incline his ear to it. This intimates, 1. That he was taught it by the Spirit of God and did not speak of himself. Those that undertake to teach others must first learn themselves. 2. That he thought himself nearly concerned in it, and was resolved not to venture his own soul upon that bottom which he dissuaded others from venturing theirs upon. 3. That he would not expect others should attend to that which he himself did not attend to as a matter of the greatest importance. Where God gives the tongue of the learned he first wakens the ear to hear as the learned, Isa. 50:4.

Matthew Henry, Psalm 49 Commentary

The Rich Man and Lazarus

While working on the “Something New” hymn post, I noticed the hymn below in Crumbs for Zions Travellers, Or, The Poor Mans Hymn Book, by John Butterwicke (Leeds: George Wilson, 1821, pp. 11-12). I liked it, and thought I would reproduce it here. It is metrical rendition, in stanzas, of the story of the rich man and Lazarus found in Luke 16:19-31.

Since the subtitle of this small book of 18 hymns states “Containing many Original Hymns, Never before Published,” I suspect this hymn may have been written by Butterwicke himself. So far as I can tell, it has not been published or republished elsewhere. Of course, the hymn is long since in the public domain, but even when the book was published, Butterwicke in his notice to the public related that he “makes no apology for sending his little Book into the world unprotected” since “the glory of God, and the good of immortal souls is his only motive.” 

This hymn and another (No. 17) are labeled for “Trumpet Tune” (rather than giving a hymn meter). Since the hymn is in Hallelujah Meter (6.6.6.6.8.8.), my assumption is that “Trumpet Tune” is one associated with the H. M. words written by Charles Wesley, beginning “Blow ye the trumpet blow.” Whether or not Butterwicke had Lenox by Lewis Edison in mind, I think Lenox will serve well with the hymn below.

Hymn 9. Trumpet Tune.
The Rich Man and Lazarus.

1. Rich worldlings spend their days, 
In luxuries and states, 
While poor believers lie, 
Neglected at their gates. 
Think not the Lord’s permission strange,
Death makes a great and lasting change.

2. Death brings the saints release,
From want, distress, and scorn,
And to the land of peace,
Their souls by angels born.
In Abra’m’s bosom they’ll be placed,
Where they’ll enjoy and endless feast.

3. You know poor Lazarus lay,
At the rich glutton’s gate,
And nothing but the dogs
On his poor sores did wait.
Nought but the ground to lay his head,
He could not with his crumbs be fed.

4. Death brought this saint’s release,
From this disdain and scorn;
And to the land of peace,
His soul’s by angels born.
With angels’ food he now is fed,
And needs no more his crumbs of bread.

5. The rich man also died,
And in a moment fell,
From all his pomp and pride,
Into the flames of hell.
The beggar’s bliss from far beheld,
His soul with double anguish fill’d.

6. O Abra’m send he cries,
(But his request was vain);
The beggar from the skies,
To mitigate my pain.
One drop of water I entreat,
To sooth my tongues tormenting heat.

7. Let all who worldly pelf,
And worldly spirits have,
Observe each for himself,
The answer Abra’m gave.
“Remember thou wast filled with good,
“While the poor beggar pined for food.”

8. Neglected at thy door,
With tears he begged his bread;
But now he weeps no more
His pains and griefs are fled;
His joys eternally shall flow,
While thine expires in endless woe.

The use of the hymn is not a recommendation of its author or publisher, of whom I know almost nothing. John Butterwicke (also J. Butterwicke) lived on Briggate Street in Leeds, England. I found a “John Butterwick” who died in 1843. He was a bookseller on Briggate Street, age 67. It seems likely this could be the same person (The Leeds Mercury, Saturday, February 4, 1843, page 5). If I deciphered the newspaper correctly, John Butterwicke died on Monday, January 30, 1843.

The first hymn in his book, “The Latter Day’s Glory,” has a bright millennial outlook (whether premillennial or postmillennial, I am unsure). In hymn 9 he mentions “one sect” that God has blest, which preach “against dread wars and shedding blood” and with which the land would have rest if “the world with them was filled.” This sounds like praise of some in the non-resistant realm of Anabaptists (though possibly not his own group, since he calls them a sect). This is as far as I have been able to identify either the person or his beliefs. Hymn No. 9 is perhaps his strangest piece, recommending the use of female preachers!

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Note: Anabaptist was originally a broad term used to describe (and often malign) those who rejected infant baptism and baptized believers upon a profession of faith (called a “rebaptism” by those observing the infant rite, but considered the first act of baptism by “Anabaptists.” More often today the term is limited to refer to the form of anabaptism represented by Amish, Hutterites, Mennonites, etc.

In other words, y aedile

• aedile, noun. An elected Roman official (in the Roman Republic) responsible for maintenance of public buildings and regulation of public festivals.
• bauble, noun. A trifle; a thing of little or no value; a childish or foolish matter or affair; something of trifling appeal; a child's toy; an ornament.
• bobble, verb (used with object). To juggle or fumble (a batted or thrown baseball) momentarily, usually resulting in an error.
• bubble, noun. A nearly spherical body of gas contained in a liquid; a small globule of gas in a thin liquid envelope.
• circumpunct, noun. A circled dot, or circle with a dot/point at its center (ʘ). [From Latin circum (around) + pūnctum (point)]
• circumspect, adjective. Looking about on all sides; examining carefully; watchful; scrutinizing.
• commination, noun. The act of threatening to punish someone, or an occasion when someone does this.
• conative, adjective. Expressing endeavor or effort
• conniption, noun. An attack of hysteria; a fit of rage, vexation, or alarm.
• efficacious, adjective. Marked by qualities giving the power to produce an intended effect.
• evanescent, adjective. Vanishing; apt to vanish or be dissipated, like vapor; passing away; fleeting.
• gallimaufry, noun, A hash; a hodgepodge, made up of the remnants and scraps of the larder; any inconsistent or ridiculous medley; a medley of persons.
• gewgaw (also geegaw), noun. A showy trifle; something gaudy and useless; trinket.
• go-go, adjective. Of, relating to, or being a disco or the music or dances performed there; marked by spirited or aggressive action.
• guignol, noun. A puppet; especially, a hand puppet.
• numpty, noun (Chiefly British). An idiot or fool; a stupid or silly person.
• pelf, noun. Money or wealth, especially when regarded with contempt or acquired by reprehensible means.
• plethora, noun. An abundance or excess of something; profusion.
• smorgasbord, noun. A buffet meal featuring a varied number of dishes; a varied collection; many different types of something offered (Swedish, smörgåsbord, “sandwich-table”).
• symmetrical, adjective. Characterized by or exhibiting symmetry; well-proportioned, as a body or whole; regular in form or arrangement of corresponding parts.
• titular, adjective. Existing or being such in title only; nominal; having the title but none of the associated duties, powers, etc.
• y, noun. The 25th letter of the English alphabet; something having the shape of a Y.

Logical review of “all” claims

One who says, “All translations have errors,” suggests at least three things:

1. I know all of the translations.
2. I have checked all of the translations.
3. I am qualified to pronounce judgement on all the translations/errors.

This logic works on pretty much anything we claim to know “all” about.

“The ‘American Baptist Association’ is the best association in the world.” (‘’ substitute whichever you are claiming is best, or you have heard claim is the best)

1. I know all the associations in the world.
2. I have reviewed all the associations all in the world.
3. I am qualified to pronounce judgement on all the associations in the world.

This last one is an example I was given many years ago, the illustration actually being explained by a leading minister who labored in the American Baptist Association.

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Note: I thought I had posted this explanation before, but have been unable to find it. This logic applies to man, but not to the God of the Bible, since he does know all about everything.

“Success” on Mars hill

At Mars hill, Acts 17:32-34

At Mars’ hill in Athens, Paul had a focused message, Jesus Christ and him crucified – buried and risen. Yet his message also accounted for where to begin in the knowledge of his hearers. Accordingly, he begins with things known to the crowd, whether religious Jews familiar with the Scriptures (Acts 13), a peasant farming culture (Acts 14), or cultured Greeks trained in philosophy (Acts 17).

Paul preached the message of Jesus Christ to a very different crowd of listeners in Athens, than previously – neither Jews, Gentile fearers of the living God, nor provincial farmers. These are Greek philosophers of pride and culture. Notice how the message at the synagogue at Antioch begins steeped in Old Testament history, with which the Jews would be quite familiar. In Lystra, it concentrates on God as creator who gives the gifts of agricultural success – the rain and fruitful seasons which put food on their tables. With Greek philosophers, he starts with what they know (vs. 22-23) and begins to bring them from that knowledge to hear about God the Father and the Lord Jesus Christ (v. 31). He references things with which they would be familiar: the idolatrous religion, the idea of a creator God, declarations by their own writers, and the implications of all this (God is not an idol made of silver, gold, or stone). Then he preached repentance toward God, and the living (resurrected) judge of the quick and the dead.

Verse 32: It may be said that Paul’s message was interrupted when these Athenians heard and reacted to “the resurrection of the dead.” The responses to Paul’s message varied.

• Possible Epicurean attitude: “some mocked”
• Possible Stoick attitude: “We will hear thee again”

“…the Greeks seek after wisdom: but we preach Christ crucified…unto the Greeks foolishness…” I Corinthians 1:22-23. The first response exhibits the wisdom-seeking Greeks mocking the preaching of the resurrection as foolishness. In contempt, they scoffed at this message of Paul. The second reaction may be considered a polite response – quite likely the “politeness” of an elitism which retains an appearance of open-mindedness while from its high perch of pride looking down on the babbling preacher. “We will hear thee again” also pertains to the Athenian curiosity of desiring to hear “something new.”

Since man by sin has lost his God, he seeks creation through;
And vainly strives for solid bliss, in trying something new.[1]

Verses 33-34: After receiving the generally negative and noncommittal responses, Paul left the Aeropagus. However, there was a third response – “certain men clave unto him,” that is, they continued with Paul and heard his message. In consequence, some of them believed. Two of these are named:

1. Dionysius the Areopagite
2. a woman named Damaris[2]

Though Paul’s appeal is “unsuccessful” in broad terms, a remnant is saved. “…but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God” (I Corinthians 1:24). Whether many or few, God’s deliverance of a soul from the power of darkness is a success. Called “the Areopagite,” Dionysius must have been a member of the council that met at Areopagus (cf. v. 19). He and Damaris are only mentioned here in the Bible, but “The Lord knoweth them that are his.” This event at Mars’ hill and follow-up concludes Paul’s ministry in Athens, and lays the groundwork for his departure to Corinth.

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[1] “Something New,” The Southern Harmony, William Walker, 1854, p. 254. 

[2] By the late 4th century, a tradition of uncertain origin and questionable merit had developed, that Damaris was the wife of Dionysius. “And that Areopagite, an inhabitant of that most superstitious city, followed the apostle, he and his wife – was it not owing to the discourse which they heard?” John Chrysostom (ca. AD 347-407), De Sacerdotio (On the Priesthood), Book 4, chapter 7. “Yet from this number also the Apostle did not depart without success, since even Dionysius the Areopagite, together with his wife Damaris and many others, believed.” Ambrose of Milan (AD 340-397), Epistle 63, chapter 22. On the other hand, Augustine – after mentioning Dionysius – calls Damaris “mulier quaedam nobilis” (a certain noble lady). Augustine of Hippo (AD 354-430), Sermon 150, chapter 2. These traditions promulgate new ideas that are not confirmed by the Scriptures.

English Bible printing, 1600s

William Laud, Archbishop of Canterbury, 1633–1645:

“by the numerous coming over of [Geneva] Bibles . . . from Amsterdam, there was a great and a just fear conceived that by little and little printing would quite be carried out of the kingdom. For the books which came thence were better print, better bound, better paper, and for all the charges of bringing, sold better cheap. And would any man buy a worse Bible dearer, that might have a better more cheap? And to preserve printing here at home . . . was the cause of stricter looking to those Bibles.”[3]

David Norton’s notes prior to this remark on Laud’s comment that “the King’s Printer forbore to print Geneva Bibles for ‘private lucre, not by virtue of any public restraint’” because Robert Barker (the King’s Printer) was heavily invested (that is, financially) in the new translation. Norton also mentions puritan bookseller Michael Sparke’s general agreement with Laud.

[3] “Works, IV: 263. An opposite, somewhat obscure account of imported Bibles is given by Thomas Fuller. He describes Bibles imported from Amsterdam and Edinburgh about 1640 ‘as being of bad paper, worse print, little margin’, and having ‘many most abominable errata’. These, he says, were complained about ‘as giving great advantage to the papists’ (Church History of Britain, 1655) 3 vols. (London, 1868), book XI, section 3, 29; III: 462-3). Fuller lived through this time, so the reader may choose between his account and that of two adversaries immediately concerned with the issue. Judgement of the Bibles of this time, in terms of their printing qualities, would be a complex matter, and Laud, Sparke and Fuller’s arguments are all shaped by other interests.”

The quotes above are from The History of the English Bible as Literature, David Norton (Cambridge: Cambridge University Press, 2003, p. 91). Norton suggests that the early printing history of the King James Bible might be more complicated than arguing partisan “King James Onlyists” and “anti-King James Onlyists” often declare.

The Bodleian Bishop

1602 Annotated Bishops Bible, Bodleian Library Arch. A b.18

This link above  is to a 1602 Bishops Bible, held by the Bodleian Libraries of the University of Oxford. It is purported to be a Bible in which some of King James’s translators made notes. These scans have been made available under Creative Commons licensing CC-BY-NC 4.0 (Attribution-NonCommercial 4.0 International). The Bodleian Library has done Bible and historical researchers a great favor, moving this particular Bishops Bible out of the hands of the few scholars previously with the time, ease, and financing to access it, so that it now may be seen freely by eyes all across the world.

The library notes on the page linked include this statement:

“Annotated Bishops’ Bible, 1602. At the beginning of the translation process, forty unbound copies of the 1602 edition of the Bishops’ Bible were distributed to the translators to serve as the basis for their translation. The only surviving sheets from these Bibles are bound together in this copy described at the time of its acquisition by the Bodleian as ‘a large Bible wherein is written downe all the Alterations of the last Translacion’. The annotations appear in parts of the Old and New Testaments and reflect the work-in-progress of four of the six translating companies.”

Before we make too many conclusions on the insights into the translators’ decisions, we first ought to conclude, as best we can, just what this Bible is. If this is not clear, will the insights we glean be accurate and profitable? Perhaps some of these questions have already been answered. If so, may we be directed to where we might find these answers.

When did the Bodelian Libraries acquire this Bible? That would give a terminus ante quem (last possible date in which notes could have been written). 1602 is the obvious terminus post quem (earliest possible date it in which notes could have been written). What was the actual date or dates in which notes were written in this 1602 Bishops Bible?

Who wrote in it? Only the King James translators, later editors, both, neither? According to Tim Berg’s recent article (link below), it is thought that the OT notes are all in one hand, and the NT notes in three different hands. How does this correspond to possible use of this Bible in the King James translation process? Did one (or more) of the King James translators use this copy? What is the likelihood of someone else making these notes at a different time? Could the handwriting be compared to that of translators or others whose handwriting survives, for a possible match or matches?

A Newly Digitized Bible Reveals the Origins of the King James Version, Timothy Berg, Text And Canon, December 8, 2023

Berg writes, in reference to possible dates, “Several dates have been proposed, including ones that suggest the notes are an actual printers’ master copy, a copy of the printers’ master copy, notes made at the General Meeting, or a revision sent to the General Meeting. Miller argues that, most likely, ‘the annotations were made in preparation for the general, revisory meeting in London, assimilating into a single working manuscript the changes that had been separately proposed by the three Old Testament translation companies.’ This would mean the handwriting is likely that of a scribe, though it is also possible they ‘could have been made at the general meeting itself.’”

Is it necessary to believe that this was originally one Bible? Could it be that this is collected leaves from annotations in different unbound Bishops Bibles by different companies? That they were later found and bound into  one volume? Maybe not so likely, but then again, why not? The 40 Bibles were unbound copies (i.e., loose leaves).

Perhaps somewhat peripheral, but do we know how the 40 Bishops Bibles were distributed and used? In 1605, King James purchased from printer Robert Barker 40 large church Bibles (Bishops Bible) for the translators. There were more than 40 translators, so this was not one Bible each. There were 6 companies in 3 locations, neither of which divide exactly into 40. If six were used by each company, that might leave 3 for the small committee of revisers, and 1 for the final process. Or maybe, more simply, maybe the king just ordered extras. This may be an odd question from an odd thought of an odd guy. Then again, perhaps other inquiring minds want to know.

A picture provided by Christopher Yetzer

Some information acquired after starting this post several months ago:

This Bishops Bible was previously catalogued as BL Bib. Eng. 1602 b.1. It was given a new pressmark in September 2013: Arch. A b. 18. (My thanks to Chris Yetzer for informing me about its digitization.)

“The Bodleian Library acquired the volume in 1646 when it was described as ‘a large Bible wherein is written downe all the Alterations of the last translacōn.’” If this is correct, then the annotations in this “large Bible” were made between 1602 and 1646.

Due to his ministry in Italy, Christopher Yetzer noticed something others evidently previously have not:

“‘j/I’ is the most interesting sign to me and possibly the most important thing that I can contribute to this discussion. Some scholars have suggested that maybe it was a symbol for Jerome’s Vulgate. Westcott thought that the ‘j’ might stand for Junius. At Genesis 14:14 Edward Jacobs was confused by the word ‘allevi’ because he could not find it in an edition of the Latin Vulgate. Possibly what he did not know is that ‘allevi’ is not just a Latin word but it is also an Italian word. In fact, at Genesis 14:14 Diodati’s 1607 Italian Bible used that word. There are also other Italian phrases in the annotations: Genesis 1:12 ‘herba minuta’, Genesis 2:20 ‘conforme a lui’, Genesis 3:7 ‘cinture’, Genesis 3:24 ‘spada fiammeggiante’, Genesis 4:26 ‘nominar alcuni del nome del Signore’, Genesis 13:18 ‘tendendo i suoi padiglioni’, Genesis 20:15 ‘al tuo commando.’ etc. Each one of these is marked with the ‘j/I’. It is actually quite astonishing that the scholars who have looked at this did not notice all the Italian. There are currently two Italian phrases that are of some interest. Genesis 14:19 reads, ‘appo l'altissimo’. In English this would be ‘with the highest’, but Diodati’s text actually reads, ‘appo l'Iddio altissimo’ which would be ‘with the God most high’ or more Englished ‘with the most high God’. Possibly the annotator changed it on their own since the importance at that point had to do with the adjective. The other interesting one comes from Genesis 15:2, ‘governo della mia casa’. Diodati edited two Italian Bibles. One in 1607 and one in 1641. In this verse Diodati’s 1607 actually reads, ‘governo di casa mia’, however his second edition in 1640/41 reads, ‘governo della mia casa’ just like the note. If this note was truly taken from Diodati’s second edition then at least some of the notes in the volume were written after the fall/winter of 1640. However, most of the Italian notes clearly are derived from Diodati’s 1607 (see the note at Genesis 2:20, 3:7, 4:26, 18:4, 18:12, 20:15) and the reading at Genesis 15:2 is clunky Italian. If the annotator(s) knew Italian well, they might have simply reworded Diodati’s words without changing the sense to cleaner Italian. Diodati himself made that same change in 1641, so it is possible. All the notes from Latin and Italian do seem to appear in a darker ink. But sometimes the darker ink is used for Geneva readings as well (see Genesis 4:6 and 28:5).”

This statement by Yetzer demonstrates the utility of this Bishops Bible falling under the eyes of many rather than the small amount of people who had studied it previously. Their work was ground-breaking, but should not stand as the “be-all end-all” of research.

The truth of the Bible exalts Christ

“A truly Christian defense of the faith must never fail to exalt Christ as Lord over all, including argumentation and reasoning. An apologetic that builds on any other rock than Christ does not honor the greatness of divine wisdom; it is foolishly and audaciously erected on the ruinous sands of human authority...”

Greg Bahnsen

“We must not come to the Bible to find out whether it is true or not; we must come to find the meaning of the truth that is there. That has been the fatal error of this so-called Higher Criticism that has come to the Bible to find which part is true and which part is not. The moment you do that you are already wrong, irretrievably wrong!”

D. Martyn-Lloyd Jones

Quotes via Text and Translation

Rejoice ye pure in heart

“Rejoice in the Lord, O ye righteous: for praise is comely for the upright.” Psalm 33:1.

Processional.

“In the name of our God we will set up our banners.” (Psalm 20:5)

1. Rejoice ye pure in heart,
Rejoice, give thanks, and sing;
Your orient* banners wave on high, *[festal, in most modern hymnals]
The cross of Christ your King.

2. Bright youth and snow-crowned age,
Strong men and maidens meek,
Raise high your free, exulting song,
God’s wondrous praise to speak.
 
3. Yes, onward, onward still,
With hymn, and chant, and song,
Through gate, and porch, and columned aisle
The hallowed pathways throng.
 
4. With ordered feet pass on;
Bid thoughts of evil cease,
Ye may not bring the strife of tongues
Within the Home of Peace.
 
5. With all the angel choirs,
With all the saints on earth,
Pour out the strains of joy and bliss,
True rapture, noblest mirth.
 
6. Your clear Hosannas raise,
And Hallelujahs loud,
Whilst answ’ring echoes upward float,
Like wreaths of incense cloud.
 
7. With voice as full and strong
As ocean’s surging praise,
Send forth the hymns our fathers loved,
The psalms of ancient days.
 
8. Yes, on through life’s long path,
Still chanting as ye go,
From youth to age, by night and day,
In gladness and in woe.
 
9. Still lift your standard high,
Still march in firm array;
As warriors through the darkness toil
Till dawns the golden day.
 
10. At last the march shall end,
The wearied ones shall rest;
The pilgrims find their Father’s home,
Jerusalem the Blest.
 
11. Then on, ye pure in heart,
Rejoice, give thanks, and sing:
Your orient* banner wave on high, *[festal, in most modern hymnals]
The cross of Christ your King.
 
12. Praise him who reigns on high,
The Lord whom we adore;
The Father, Son, and Holy Ghost,
One God for evermore.

May, 1865.

Edward Hayes Plumptre (1821–1891) wrote this hymn in May 1865. It was first published in the third edition of his Lazarus and Other Poems (1868). It is headed with a reference to Psalm 20:5, “In the name of our God we will set up our banners” The hymn has twelve stanzas of four lines, in short meter (6.6.8.6.). In his words-only book and in Hymns Ancient and Modern, this hymn/song is headed “Processional.” At the Peterborough Choir Festival, it was used as a “Processional,” that is, sung while the choirs walked down the aisle to take their places at the front. Its length of twelve stanzas is very appropriate for such an occasion. Most modern hymnals include only a portion of the stanzas. 

E. H. Plumptre was an English scholar, theologian, and preacher. He was born August 6, 1821, in London, the son of Edward Hallows Plumptre. Plumptre was ordained in 1847, and served King’s College, London until 1881. He was Professor of Exegesis at King’s College, London, at the time he wrote the hymn. He wrote the commentary on the book of Acts that appears in A Bible Commentary for English Readers. E. H. Plumptre served as Dean of Wells, 1881-1891 (Wells Cathedral, or Cathedral Church of St Andrew). He married Harriet Theodosia Maurice. They had no children. Plumptre died February 1, 1891 in Wells. Somerset, England. He and his wife are interred at the Wells Cathedral at Wells.

In Hymns Ancient & Modern with Appendix (London: William Clowes & Sons, 1868), this is Hymn No. 393, below the hymn tune Peterborough by William Henry Monk.

This is song No. 645 in Psalms, Hymns, and Spiritual Songs. It includes all 12 stanzas by Plumptre (some slightly arranged), paired with the tune Marion, by organist and choirmaster Arthur Henry Messiter (1834-1916). There it has a refrain, probably added by Messiter.

Rejoice (rejoice), rejoice (rejoice),
Rejoice, give thanks and sing.

The Baptist found out that they could divide, and other quotes

The posting of quotes by 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.)

“The Baptist found out that they could divide themselves very easily and have been practicing it every since.” -- Vernis Stanaland

“The Holy Scriptures were not given unto us that we should enclose them in books, but that we should engrave them upon our hearts.” -- John Chrysostom

“He who buys what he does not need steals from himself.” -- Swedish proverb

“Many folks believe the finest day for mankind was when a man set foot on the moon – but, the real finest day for mankind was when Jesus stepped out of the tomb!” -- Unknown (posted around on Facebook)

“The doctrine of preservation falls within the issue of authority. If God’s word has been imperfectly preserved to any degree, it is lacking that much in authority.” -- Joel R. Grassi

“[Preachers] never get beyond the need to ask God’s direct help in developing and delivering the message he would have us preach to a particular people, in a particular place, in a particular period (Eph.6:19; Luke 11:13).” -- John Currie

“Signs only have meaning when accompanied by words which explain them.” -- Jonty Rhodes

“In all his dispensations Christ chooses to profit his people than please them.” -- Augustus M. Toplady (author of “Rock of Ages”)

“Sanctified afflictions are spiritual promotions; and sufferings are often the best preferments.” -- Augustus M. Toplady

“So many believe themselves saved because man told them that they are. It is not man’s job to tell someone when they are saved, that is God’s job and no one else, and he will tell you that you are by completely changing who you are.” -- Unknown

Speaking the truth in love

Ephesians 4:15 but speaking the truth in love, may grow up into him in all things, which is the head, even Christ:

1. There must be love for him who gave the truth.
2. There must be love toward those to whom we speak the truth.
3. There must be love of the truth.

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.

Matthew 22:37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

Matthew 22:39 And the second is like unto it, Thou shalt love thy neighbour as thyself.

Matthew 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

Proverbs 23:23 Buy the truth, and sell it not; also wisdom, and instruction, and understanding.

2 Thessalonians 2:10 and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

“Success” in Berea

Acts 17:10-14 success in Berea followed by opposition

Verse 10: The believing brethren in Thessalonica dispatched the preaching disciples by night, for their safety. They made their way to Berea (the modern town of Veria), a distance of about 45-50 miles. G. Campbell Morgan wrote of the Bereans, “…they lived on the byway, and not on the highway.”[1] In 55 BC Cicero described Berea as “in oppidum devium Beroeam.”[2] This is variously translated into English as it being a town “out of your road” (C. D. Yonge), “off your road” (N. H. Watts), “off the beaten track/path” (E. M. Blaiklock), or “out of the way” (Morgan). The Lord sends his servants into the highways, the byways, and the hedges.

Undeterred by his experience in Thessalonica, Paul set about, as was his custom, preaching in the synagogue of the Jews at Berea. The Berean Jews “were more noble than those in Thessalonica.” Unlike the Jews in Thessalonica, rather than move with envy and stir trouble, they set about to compare the reasoning of Paul with the scriptures. The result was that, unlike the Jews in Thessalonica, many of them believed.[3]

Acts 17, verses 10-11 is a text often colored by reading through the lens of modern glasses. Some picture diligent Berean church members in the privacy of their homes poring over their bound printed editions of the Holy Bible. Only these were not church members; and they weren’t necessarily in their homes; and they didn’t have personal print editions of the Bible.[4] This is a synagogue scenario.

Verse 11: “These were more noble than those in Thessalonica” The Bereans were not more noble than the Thessalonian believers.[5] This is not a comparison of Berean believers to Thessalonian believers. Neither is it a comparison of Berean believers to Thessalonian Jews. It is a comparison of the Jews in the synagogue of Berea to the Jews in the synagogue at Thessalonica. Their nobility accepted the authority of the word of God, and sought in it the confirmation or contradiction of the things taught by Paul and Silas.

The Jews in Berea were more noble than those in Thessalonica.[6]

• Because the Jews in Berea received the word with all readiness of mind
• The Bereans received the word with an eager inclination to know what was true, rather than be skeptical fault-finders.
• Because the Jews in Berea searched the scriptures daily, whether the alleged things were so
• The Bereans investigated the apostle’s message, examining the very scriptures from which Paul opened and alleged Jesus is Christ, comparing scripture with scripture daily (not haphazardly or nonchalantly), to ascertain whether the words of the apostle matched the words of God.   

As a result, the Jews in Berea – many of them – believed. “Therefore” in verse 12 looks back to their nobility, their readiness, their inquiry – preferring that disposition and its results above that of the Thessalonians. One believer in Berea was Sopater (cf. Acts 20:4).[7]

The truth of God does not ask that people suspend their disbelief to receive robotically a word that they have never heard. It dares them to “search the scriptures” which they have, and in which they may or may not think they have eternal life, in which they can find that Jesus is truly God’s Messiah.

Verse 12: Compare “many” Bereans versus “some” Thessalonians (v. 4). In both towns they had similar success among the Gentiles, but the inroads among the Jews in Thessalonica and Berea was markedly different.

Verse 13: News reached the Jews of Thessalonica that the message of Jesus Christ was preached in Berea. Undeterred by the distance of about 50 miles, they trekked to Berea to bring resistance there. They went a long way to stir up trouble!

Verse 14: The stir created by the Thessalonian Jews aroused the believers in Berea to devise a plan to send Paul by ship to Athens, while Silas and Timothy remained in Macedonia. It is perhaps at this time that Paul sent Timothy to Thessalonica, and Silas perhaps stayed at Berea. Compare Paul’s statement about Timothy in I Thessalonians 3:1-2.

---

[1] Morgan, The Acts of the Apostles, New York, NY: Fleming H. Revell Co., 1924, p. 404.
[2] Marcus Tullius Cicero (106 –43 BC), Roman lawyer, philosopher, and politician, in his speech In Pisonem (Against Piso), chapter 36. See https://www.thelatinlibrary.com/cicero/piso.shtml. According to Cicero, Lucius Calpurnius Piso Caesoninus (a Roman senator and the father-in-law of Julius Caesar) refuged in Berea from restless complaints against his political service because it was located off the main road. Since it was an invective speech, it may contain numerous exaggerations. The primary distinction regarding Berea may have been that it was not on the main east-west road Via Egnatia (Egnatian Way), not that it was insignificant.
[3] “…also of honourable women which were Greeks, and of men, not a few.” v. 12.
[4] While avoiding anachronistic reading, we must also avoid the other extreme, in which no one of the time had or owned reading material, or ever read privately. Individuals did have copies of scripture, and they did read scripture outside the synagogue. See how Acts 8:27-28 illustrates that fact. Also, non-Christians owned and used reading material. For this, compare Acts 19:19.
[5] For the church at Thessalonica beginning in “much affliction,” see I Thessalonians 1:6-8.
[6] eugenesteroi/ευγενεστεροι/well born/of a noble family/noble minded – distinguished, here not by rank or title, but distinguished by good character or superior qualities.
[7] Possibly the same person as Sosipater mentioned in Romans 16:21.

The Socialist Singing Orator: Prof. E. F. Stanton

Introduction

“Rev. E. F. Stanton is styled the ‘singing orator’ and is an ordained minister of the Baptist church.”[i] 

In my rambles of research, I ran across an “odd duck” – a preacher and music teacher who was also a lecturer on the Socialist circuit in the early 1900s. This seemed sort of incongruous to me. Here is a bit of the story of Ernest F. Stanton.

Birth/Family/Marriage/Children

Ernest F. Stanton was born in Alabama in March of 1864, to parents William Henry Stanton and Elmyra Antoinette Phillips. Born in Georgia, they married in Alabama, before eventually coming to Arkansas and finally Comanche County, Texas.

E. F. married Florence Zeriah Sturkie of neighboring Erath County, on May 12, 1887 in Erath County, Texas. They had nine children, including Henry Eugene Stanton (1892–1956), Paul Otis Stanton (1894–1969), Cora Stanton Wattenberger (1898–1949), Lawrence Edwin Moore Stanton (1900–1996), Emmette Owen/Olen Stanton (1903–1965), and four whose names are lost to posterity. Based on the 1900 and 1910 censuses, the Stantons lost four children between the time of their marriage in 1887 and the 1900 census taken June 9, 1900.[ii]

Ernest and Florence Stanton made an unfortunate splash in Oklahoma newspapers in the second decade of the 20th century, when he filed for divorce in February 1916.[iii] This was reported all across the state. This action may have been dismissed, as his wife later sued for divorce in 1919 “on the grounds of Desertion and gross neglect of duty.”[iv]

Ernest F. Stanton in U. S. Federal Censuses:

• 1870 Opelika, Lee County, Alabama; At home
• 1880 6th district, Comanche County, Texas; At home, farmer
• 1900 Duke, Greer County, Oklahoma; Music, vocal & instrumental
• 1910 Wellington, Collingsworth County, Texas; Teacher of music
• 1920 War Eagle, Benton County, Arkansas; Music Teacher
• 1930 Precinct 5, Smith County, Texas; Teacher, music

Newspaper mentions suggest Stanton moved a lot and lived in a number of other places, including in Arkansas: Larue (ca 1923); Oklahoma: Duke (ca 1902);[v] Davidson (ca 1907),[vi] Oklahoma City (ca 1907), Altus (ca 1911),[vii] Hobart (ca 1916) Lone Wolf (1918); Texas: Gorman (ca 1905), Wellington (ca 1910),[viii] Hamlin (ca 1912), Rochester (ca 1912), Smith County (1914). It is possible, however, that the newspaper reports could have gotten some of the locations wrong. Additionally, this may indicate places he lived temporarily as he traveled to teach and lecture. His death certificate (1934) states, suggests, or at least implies that his residence was in Hood County, Texas before he entered the Austin State Hospital.[ix] He had been a resident at the State Hospital for four months and 10 days (from 6/27/1934) at the time of his death (11/7/1934).

His Work

Ernest F. Stanton was a music teacher, songwriter, Baptist minister, debater, and socialist lecturer (he was listed as a farmer in the 1880 census). He actively participated in gospel singing conventions. He compiled the song book Home and Church Songs, and perhaps others. He served as an assistant editor on some other songbooks, such as Our Thankful Songs: a New Collection of Choice Gospel Songs for Prayer, Praise, and Gospel Meetings, by the A. J. Showalter Company.

Singing schools.

In connection with his music work, Stanton itinerated to teaching singing schools. For example, he taught in Proctor, Texas in 1892; Prairie Home, Oklahoma in 1900; Quartz, Oklahoma in 1902; Martha, Oklahoma in 1904: Durant, Oklahoma in 1913; Cameron, Oklahoma in 1923; Fairview, Oklahoma in 1925. These probably only represent a small portion of the singing schools he taught. In connection with this work, he was often called “Professor E. F. Stanton.” His primary fields of labor were Texas and Oklahoma.

Orator.

E. F. Stanton is labeled as a Baptist minister on several occasions. There is no evidence that he was ever a pastor, and his primary religious work was probably itinerant evangelism. Additionally, most newspaper accounts of his oratory skills refer to lectures on the subject of Socialism – suggesting he was more of an evangelist for social reform than religious revival.

When Stanton lectured at the schoolhouse at Texola, Oklahoma in 1907, the reporter found the auditors listening attentively to the entire speech, except for a “few of the younger persons who like fiction more than facts, fun more than logic” who left the building when the lectures began.[x] Likewise a Socialist Justice periodical that same year described that in a courthouse speech “For two hours the ‘Singing Orator’ held the audience spell-bound with the glorious Gospel of Socialism.” Stanton himself wrote that he “Lectured at one place before a large audience. Every man was converted to Socialism except one old man who just returned from the asylum.”[xi]

A blurb in a Pentecostal Church of the Nazarene periodical in 1918 suggests that E. F. Stanton might have been connected with that denomination at the time. On the other hand, it may be that Stanton was only ever loosely connected to the Baptists, and that his moving ministry was inclusive of all denominations.

Herald of Holiness (Kansas City, Missouri), Vol. 6, No. 45, February 13, 1918, p. 16

Debate.

Stanton engaged in debates promoting Socialism. (Newspapers mention some that failed to make.) In 1910 a four-days debate with J. L. Davis rendered for Socialism “a powerful victory,” gaining 20 new members to the Wilmoth, Oklahoma local Socialist group.[xii] I found no records of religious debates.

Other.

E. F. Stanton authored several booklets, including The Fall of Babylon (possibly a poem) and What Socialism Is and Why It Should Prevail (Gerard, KS: Appeal to Reason, 1909).

In 1910, Stanton applied for and received a patent on a crude oil burner.

In 1918, the Herald of Holiness blurb calls Stanton the president of the Stanton Art Company.

• Report of the Eastland County Singing Convention, April 8, 1905
• Report of the Nickle Hill Singing Convention, May 20-21, 1905
• Report of the Carbon District Singing Convention, May 27-28, 1905

Death

Ernest F. Stanton traveled extensively in Oklahoma, Texas, and Arkansas – and perhaps other places not now known. He seems to have been most active in Oklahoma. Perhaps the people of this young state overall were more friendly to his Socialist views. It is not hard to imagine how this belief could have hindered him in this period. Many Christians associated Socialism with atheism. In the context of challenging Stanton to debate, Luther Roberts also announced an address on the subject in which he would “charge, and prove, that socialism was hatched in atheism and that it is today atheistic and anti-religious.” [xiii]

Stanton’s life ended in the state where it began, Texas. He spent the last four months (and 10 days) of his life at the Austin State Hospital, Travis County, Texas, and died while there. His death certificate says he is buried there in the State Asylum Cemetery. Thus ended the career of the Socialist Singing Orator.

Three songs by E. F. Stanton

• The Banner of Song
• We’re Marching Home
• With Power Divine

---

[i] “Socialist Lectures,” Fort Worth Telegram, Friday, August 23, 1907, p. 9. Stanton is called the “singing orator” in a number of papers in Texas and Oklahoma (his primary base of operation). For example, Justice, June 7, 1907; The Comanche News, May 31, 1904; et al.
[ii] I searched Find-A-Grave and did not find any likely burials on that site for these children.
[iii] He complained that she was “nervous, quarrelsome and irritably disposed” to such a degree “to break up his health and injure his mental equilibrium and physical health.” “Enough After 29 Years,” The Weekly Democrat-Chief (Hobart, Oklahoma), Thursday, February 17, 1916, p. 1.
[iv] “Suit for Divorce,” The Mangum Star, Thursday, December 18, 1919, p. 3. The divorce may have been granted, as he is not in the censuses with his wife in 1920 and 1930, or they may have simply lived as separated. E. F. Stanton is listed as “widowed” in those censuses (his wife was not dead), and “separated” on his death certificate.
[v] “23 Years Ago,” Altus Times-Democrat, Friday, December 25, 1925, p. 10.
[vi] “Who Opposes Socialism,” Justice (Duncan Oklahoma), Friday, June 7, 1907, p. 6. It is possible that Davidson was not where he lived, but where he was on his lecture circuit when he wrote to the newspaper. (Justice appears to be a Socialist newspaper.)
[vii] Altus Weekly News, Thursday, June 8, 1911, p. 2.
[viii] Ibid.
[ix] “Hood County, Texas” is entered over the line “If non-residence give city, or town and state.” For profession, the death certificate lists “Laborer.” This must be information collected from his records at the hospital, since the informant is “Austin State Hospital Records.”
[x] “Noted Musician Lectures Here,” The Texola Herald, Friday, August 9, 1907, p. 1.
[xi] “Who Opposes Socialism,” Justice (Duncan Oklahoma), Friday, June 7, 1907, p. 6.
[xii] “Debate At Wilmoth,” The Oklahoma Pioneer (Oklahoma City), Saturday, December 17, 1910, p. 3; The debate was held at the Cottonwood Schoolhouse near Wilmoth, beginning November 21, 1910, “on the question: ‘Resolved, That Socialism Would be to the Best Interest of the People of the United States.” Stanton favored, and Rev. J. L. Davis of Bluffdale, Texas opposed. “Debate Near Wilmoth,” The Oklahoma Pioneer, Saturday, November 12, 1901, p. 4.
[xiii] “Speaking at Teacross,” Hollis Post-Herald, Thursday, January 26, 1911, p. 1.

1904 Showalter Company Advertisement