"I confess that if all that I knew of Reverend Wright were the snippets of those sermons that have run in an endless loop on the television and YouTube, or if Trinity United Church of Christ conformed to the caricatures being peddled by some commentators, there is no doubt that I would react in much the same way," he said. "But the truth is, that isn't all that I know of the man." -- From this link
Barack Obama unsparingly criticized his longtime pastor's words while strongly defending the man himself...
But now?
Tuesday, May 13, 2008
Missing persons: Forrest and Preston Pollock
From Bart Barber's web site I noticed the above named persons are missing, a possible plane crash in North Carolina. Information and updates may be found HERE.
As with most missing person notices I post, I don't know the Pollocks. But we have learned (and are still living & learning) the trauma of such an experience. May God resolve this quickly is our hope and prayer. If not, still look to Him. Where else could we go?
Update: the above-linked web site is reporting that the plane wreckage has been found. Forrest Pollock and his son did not survive. May God grant His comfort to the family.
As with most missing person notices I post, I don't know the Pollocks. But we have learned (and are still living & learning) the trauma of such an experience. May God resolve this quickly is our hope and prayer. If not, still look to Him. Where else could we go?
Update: the above-linked web site is reporting that the plane wreckage has been found. Forrest Pollock and his son did not survive. May God grant His comfort to the family.
Monday, May 12, 2008
Life and destiny
A man meets his destiny on the road he took to avoid it. -- Unknown
Life is what happens to you while you are making other plans. -- A. J. Marshall
He that is born to be hanged shall never be drowned. -- Unknown
Every moment, a Christian is in a storm, leaving a storm, or going to a storm. -- Unknown
Life is what happens to you while you are making other plans. -- A. J. Marshall
He that is born to be hanged shall never be drowned. -- Unknown
Every moment, a Christian is in a storm, leaving a storm, or going to a storm. -- Unknown
Sunday, May 11, 2008
Mother's Day history
Mother's Day Central has some history of Mother's Days, from ancient to the modern.
Proverbs 31:10-11, 27-31 Who can find a virtuous woman? for her price is far above rubies. The heart of her husband doth safely trust in her...She looketh well to the ways of her household, and eateth not the bread of idleness. Her children arise up, and call her blessed; her husband also, and he praiseth her. Many daughters have done virtuously, but thou excellest them all. Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised. Give her of the fruit of her hands; and let her own works praise her in the gates.
Proverbs 31:10-11, 27-31 Who can find a virtuous woman? for her price is far above rubies. The heart of her husband doth safely trust in her...She looketh well to the ways of her household, and eateth not the bread of idleness. Her children arise up, and call her blessed; her husband also, and he praiseth her. Many daughters have done virtuously, but thou excellest them all. Favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised. Give her of the fruit of her hands; and let her own works praise her in the gates.
Saturday, May 10, 2008
Hosanna in the highest
7.7.8.7. (Doubled)
Hosanna in the highest
To our exalted Savior,
Who left behind for all mankind
These tokens of His favor:
His bleeding love and mercy,
His all redeeming Passion;
Who here displays, and gives the grace
Which brings us our salvation.
Louder than gathered waters,
Or bursting peals of thunder,
We lift our voice and speak our joys
And shout our loving wonder.
Shout, all our elder brethren,
While we record the story
Of Him that came and suffered shame,
To carry us to glory.
Charles Wesley (1707-1788)
Hymns on the Lord's Supper, 1745.
An interesting hymn with a slightly unusual meter.
Hosanna in the highest
To our exalted Savior,
Who left behind for all mankind
These tokens of His favor:
His bleeding love and mercy,
His all redeeming Passion;
Who here displays, and gives the grace
Which brings us our salvation.
Louder than gathered waters,
Or bursting peals of thunder,
We lift our voice and speak our joys
And shout our loving wonder.
Shout, all our elder brethren,
While we record the story
Of Him that came and suffered shame,
To carry us to glory.
Charles Wesley (1707-1788)
Hymns on the Lord's Supper, 1745.
An interesting hymn with a slightly unusual meter.
Friday, May 09, 2008
Quotes again
"I wasn't as accurate as I have been in the past." -- Hillary Clinton, 16 April 2008
"Men stumble over the truth from time to time, but most pick themselves up and hurry off as if nothing happened." -- Sir Winston Churchill
Everyone seems to know how to solve someone else's problems. Maybe we should swap! -- Unknown
"Men stumble over the truth from time to time, but most pick themselves up and hurry off as if nothing happened." -- Sir Winston Churchill
Everyone seems to know how to solve someone else's problems. Maybe we should swap! -- Unknown
Thursday, May 08, 2008
Some definitions
Contentment. Enjoying the scenery along the detour; not having what you want, but wanting what you have.
Diplomacy. The art of letting other people have your way.
Friends. Someone who asks how you are, and wants to hear the answer; Someone who is there for you when he'd rather be somewhere else.
Horse sense. Stable thinking combined with the ability to say "nay".
Maturity. Acting your age instead of your urge.
Pessimist. Someone who complains about the noise when opportunity knocks.
Wisdom. The reward you get for listening when you would have preferred to talk.
Diplomacy. The art of letting other people have your way.
Friends. Someone who asks how you are, and wants to hear the answer; Someone who is there for you when he'd rather be somewhere else.
Horse sense. Stable thinking combined with the ability to say "nay".
Maturity. Acting your age instead of your urge.
Pessimist. Someone who complains about the noise when opportunity knocks.
Wisdom. The reward you get for listening when you would have preferred to talk.
Wednesday, May 07, 2008
A book recommendation
I recently read A Hanging in Nacogdoches: Murder, Race, Politics, and Polemics in Texas's Oldest Town, 1870-1916 (Austin, TX: University of Texas Press, 2006, 209 pages), by Gary B. Borders. It has murder and intrigue, politics and race relations. The main characters are (1) Jim Buchanan, who was accused of and confessed to the murders of the Hicks family of the Black Jack community; (2) Bill Haltom, the newspaper editor who stirred the issue and stirred particularly in relation to his nemesis, (3) A. J. Spradley, the popular Populist sheriff who traipsed Buchanan around parts of East Texas to keep him from being lynched before his trial. Spradley would later refer to Buchanan's hanging as a "legal lynching".
Archie McDonald of Stephen F. Austin State University and the East Texas Historical Association writes, "The contribution of A Hanging in Nacogdoches is not limited to that city, East Texas, or even the state....The purpose of the author's presentation is to show life—race relations, politics, the economy—in a typical...Southern town at the transition from the nineteenth to the twentieth century. Borders argues, and demonstrates, that Nacogdoches was, indeed, typical for its time and place."
Gary Borders is past editor of the Nacogdoches Daily Sentinel and currently the publisher of the Lufkin Daily News.
Archie McDonald of Stephen F. Austin State University and the East Texas Historical Association writes, "The contribution of A Hanging in Nacogdoches is not limited to that city, East Texas, or even the state....The purpose of the author's presentation is to show life—race relations, politics, the economy—in a typical...Southern town at the transition from the nineteenth to the twentieth century. Borders argues, and demonstrates, that Nacogdoches was, indeed, typical for its time and place."
Gary Borders is past editor of the Nacogdoches Daily Sentinel and currently the publisher of the Lufkin Daily News.
Tuesday, May 06, 2008
Slavery and Christianity review
Slavery and Christianity: Paul’s Letter to Philemon, John W. Robbins. Unicoi, TN: Trinity Foundation, 2007. $6.95 Paper, 59 pages. ISBN: 1891777173
John Robbins is an elder in a Reformed congregation. He holds a Ph.D. in Political Philosophy from Johns Hopkins University. He founded The Trinity Foundation in 1977 as a Christian think tank. Other writings include Christ and Civilization, Cornelius Van Til: The Man and the Myth, Ecclesiastical Megalomania: The Economic and Political Thought of the Roman Catholic Church, Freedom and Capitalism: Essays on Christian Politics and Economics, and Without a Prayer: Ayn Rand and the Close of Her System.
When I read Slavery and Christianity I wrote in my journal, "A pretty good commentary with some rather unique observations." A couple of months later, I still feel the same way.
Mr. Robbins' approach is uncommon. The direction of this commentary can be found in a paragraph from the TF web site: "Paul's letter to Philemon is a masterpiece of divinely inspired political philosophy. It provides the basis for the non-violent abolition of slavery wherever the Gospel of Jesus Christ is preached and believed." He sees the letter to Philemon as a Christian treatise against slavery.
John W. Robbins is often at odds with other commentators. It is a common idea that early Christianity generally accepted slavery without criticism. Robbins writes, "The Bible supports freedom -- spiritual, religious, political and economic -- not slavery; and those who favor slavery either do not understand or do not believe the Bible." (p. 13) He also believes the letter relates to church government and was "written as a form and model of church discipline." He further states, "Philemon is a goldmine of doctrine – obviously about slavery and freedom, but also about church discipline, civil government, civil disobedience, and tact.” (p. 7)
Robbins challenges the way many Bible students interpret Paul's instructions to masters and servants (Cf. Col. 3:22-4:1 with Eph. 6:5-9; I Tim. 6:1-3; Tit. 2:9-10). I was disappointed that he did not take up a harmonization of Paul's instructions and his interpretation of Philemon. Perhaps he will take up the subject in another format.
Also, his comments on "Race and Christianity" (pp. 14-17), while good in themselves, may cause confusion related to racially-based slavery. Though the letter mentions Jews (e.g. Paul) and Gentiles (e.g. Philemon, Luke, Onesimus), there seems to be no basis for understanding Onesimus' servitude to Philemon as racially-based.
A reviewer on The Domain for Truth blog writes, "'Slavery and Christianity' is what you would expect from a Reformed and Presuppositional teacher of the Word of God: logically sharp, fascinating insight from the Biblical text, lay-man friendly and more importantly, spiritually edifying." In addition to the commentary, appended is a short treatise by Robbins entitled The Crisis of our Time, as well as a list of books available from The Trinity Foundation -- bringing the total number of pages to 84.
John W. Robbins challenges the "status quo". His book Slavery and Christianity is a good addition to conservative commentaries on Philemon. It will force you to think. I don't agree with all he wrote. But he made me study some things to see whether they were so. I recommend this book as well worth the cost. Anyone studying the relationship of Christianity and slavery should read Robbins' words.
John Robbins is an elder in a Reformed congregation. He holds a Ph.D. in Political Philosophy from Johns Hopkins University. He founded The Trinity Foundation in 1977 as a Christian think tank. Other writings include Christ and Civilization, Cornelius Van Til: The Man and the Myth, Ecclesiastical Megalomania: The Economic and Political Thought of the Roman Catholic Church, Freedom and Capitalism: Essays on Christian Politics and Economics, and Without a Prayer: Ayn Rand and the Close of Her System.
When I read Slavery and Christianity I wrote in my journal, "A pretty good commentary with some rather unique observations." A couple of months later, I still feel the same way.
Mr. Robbins' approach is uncommon. The direction of this commentary can be found in a paragraph from the TF web site: "Paul's letter to Philemon is a masterpiece of divinely inspired political philosophy. It provides the basis for the non-violent abolition of slavery wherever the Gospel of Jesus Christ is preached and believed." He sees the letter to Philemon as a Christian treatise against slavery.
John W. Robbins is often at odds with other commentators. It is a common idea that early Christianity generally accepted slavery without criticism. Robbins writes, "The Bible supports freedom -- spiritual, religious, political and economic -- not slavery; and those who favor slavery either do not understand or do not believe the Bible." (p. 13) He also believes the letter relates to church government and was "written as a form and model of church discipline." He further states, "Philemon is a goldmine of doctrine – obviously about slavery and freedom, but also about church discipline, civil government, civil disobedience, and tact.” (p. 7)
Robbins challenges the way many Bible students interpret Paul's instructions to masters and servants (Cf. Col. 3:22-4:1 with Eph. 6:5-9; I Tim. 6:1-3; Tit. 2:9-10). I was disappointed that he did not take up a harmonization of Paul's instructions and his interpretation of Philemon. Perhaps he will take up the subject in another format.
Also, his comments on "Race and Christianity" (pp. 14-17), while good in themselves, may cause confusion related to racially-based slavery. Though the letter mentions Jews (e.g. Paul) and Gentiles (e.g. Philemon, Luke, Onesimus), there seems to be no basis for understanding Onesimus' servitude to Philemon as racially-based.
A reviewer on The Domain for Truth blog writes, "'Slavery and Christianity' is what you would expect from a Reformed and Presuppositional teacher of the Word of God: logically sharp, fascinating insight from the Biblical text, lay-man friendly and more importantly, spiritually edifying." In addition to the commentary, appended is a short treatise by Robbins entitled The Crisis of our Time, as well as a list of books available from The Trinity Foundation -- bringing the total number of pages to 84.
John W. Robbins challenges the "status quo". His book Slavery and Christianity is a good addition to conservative commentaries on Philemon. It will force you to think. I don't agree with all he wrote. But he made me study some things to see whether they were so. I recommend this book as well worth the cost. Anyone studying the relationship of Christianity and slavery should read Robbins' words.
Monday, May 05, 2008
Church miscellany
Tonight, Monday May 5 (d.v.) -- our regular monthly Sacred Harp singing will meet at Corinth Primitive Baptist Church, 6:30 p.m. Y'all come.
Sunday May the 11th -- very good friends of ours hope to be visiting at Old Prospect Baptist Church. Brother Roger Sanders will be preaching (d.v.). Old Prospect meets on Rusk County road 3197. The Old Prospect Church and Cemetery is 2-3/4 of a mile down CR 3197. The cemetery and brick church building is on the left, the old church building is on the right. A picture of the old church building is HERE. We'd love to have you visit; we'll start at or around 10:00 a.m.
Sunday May the 11th -- very good friends of ours hope to be visiting at Old Prospect Baptist Church. Brother Roger Sanders will be preaching (d.v.). Old Prospect meets on Rusk County road 3197. The Old Prospect Church and Cemetery is 2-3/4 of a mile down CR 3197. The cemetery and brick church building is on the left, the old church building is on the right. A picture of the old church building is HERE. We'd love to have you visit; we'll start at or around 10:00 a.m.
Saturday, May 03, 2008
The sleep of death
A couple of days ago I attended a funeral in which the minister alluded to the Biblical references that compare death to sleep (e.g. Matt. 9:24; John 11:11-13). He pointed out that sleep is (1) ordinary, (2) necessary, and (3) temporary.
Friday, May 02, 2008
Machen
"In general, it is a good rule to vote against any proposal that you have not been given adequate opportunity to examine."
"One of you ought to nominate a Moderator who is opposed to the present Modernist and Indifferentist machine, and all of you ought to vote for him. There is not the slightest chance that any such Moderator will be elected, but that does not affect your duty in the slightest." -- From What Should True Presbyterians Do at the 1936 General Assembly? by J. Gresham Machen; printed in The Trinity Review, May 2007
Though I'm not a Presbyterian (and so don't have any vested interest in "What True Presbyterians Should Do"), I found some common ground in Machen's comments. In the first, I've often applied that general rule in voting on things and people that our various governmental entities have put before me. On the second, I like Machen's emphasis on doing what is right even when there appears to be (or is) no chance one will be successful in it. "And thou shalt speak my words unto them, whether they will hear, or whether they will forbear..." (Ezekiel 2:7)
"One of you ought to nominate a Moderator who is opposed to the present Modernist and Indifferentist machine, and all of you ought to vote for him. There is not the slightest chance that any such Moderator will be elected, but that does not affect your duty in the slightest." -- From What Should True Presbyterians Do at the 1936 General Assembly? by J. Gresham Machen; printed in The Trinity Review, May 2007
Though I'm not a Presbyterian (and so don't have any vested interest in "What True Presbyterians Should Do"), I found some common ground in Machen's comments. In the first, I've often applied that general rule in voting on things and people that our various governmental entities have put before me. On the second, I like Machen's emphasis on doing what is right even when there appears to be (or is) no chance one will be successful in it. "And thou shalt speak my words unto them, whether they will hear, or whether they will forbear..." (Ezekiel 2:7)
Thursday, May 01, 2008
The giver of every good gift
Lamb of God, we fall before Thee,
Humbly trusting in Thy cross.
That alone be all our glory;
All things else are only dross.
Thee we own a perfect Savior,
Only source of all that's good.
Every grace and every favor
Comes to us through Jesus' blood.
Jesus gives us true repentance
By His Spirit sent from Heav'n;
Whispers this transporting sentence,
"Son, thy sins are all forgiv'n."
Faith He grants us to believe it,
Grateful hearts His love to prize;
Want we wisdom? He must give it,
Hearing ears and seeing eyes.
Jesus gives us pure affections,
Wills to do what He requires,
Makes us follow His directions,
And what He commands, inspires.
All our prayers and all our praises,
Rightly offered in His Name-
He that dictates them is Jesus;
He that answers is the same.
Joseph Hart (1712-1768)
First published in 1759.
Humbly trusting in Thy cross.
That alone be all our glory;
All things else are only dross.
Thee we own a perfect Savior,
Only source of all that's good.
Every grace and every favor
Comes to us through Jesus' blood.
Jesus gives us true repentance
By His Spirit sent from Heav'n;
Whispers this transporting sentence,
"Son, thy sins are all forgiv'n."
Faith He grants us to believe it,
Grateful hearts His love to prize;
Want we wisdom? He must give it,
Hearing ears and seeing eyes.
Jesus gives us pure affections,
Wills to do what He requires,
Makes us follow His directions,
And what He commands, inspires.
All our prayers and all our praises,
Rightly offered in His Name-
He that dictates them is Jesus;
He that answers is the same.
Joseph Hart (1712-1768)
First published in 1759.
Wednesday, April 30, 2008
National Day of Prayer
In the United States, tomorrow is the National Day of Prayer,* held on the first Thursday in May.** Most people I know consider this a day of Christian prayer. But as a national day it is designated by Congress for each American to pray according to his or her own beliefs. Many of the more prominent events are Christian events, planned by private rather than governmental entities. For example, the National Day of Prayer Task Force is a privately funded Christian organization.
I suppose at best I have little feeling toward the day (either for or against). The day has never been a part of my tradition and background, and additionally I'm not much of a celebrater of days (even though I often acknowledge them on my blog). If truly celebrated nationally the National Day of Prayer would be quite an ecumenical event -- not just all denominations of Christians, but Jews, Muslims, and all religions (or non-religions) who hold prayer as part of their tradition. But, on the other hand, it is nice to live in a country that officially recognizes that prayer is an important part of the lives of its people.
"Pray without ceasing." -- 1 Thess. 5:17
* The National Day of Prayer was created in 1952 by a joint resolution of Congress.
** When I looked for this NDOP on my calendar, I did not find it but found "Ascension Day". Being a backward Baptist, I had to look it up. It marks the "church calendar" date to celebrate the ascension of Jesus, approximately 40 days after Easter Sunday.
I suppose at best I have little feeling toward the day (either for or against). The day has never been a part of my tradition and background, and additionally I'm not much of a celebrater of days (even though I often acknowledge them on my blog). If truly celebrated nationally the National Day of Prayer would be quite an ecumenical event -- not just all denominations of Christians, but Jews, Muslims, and all religions (or non-religions) who hold prayer as part of their tradition. But, on the other hand, it is nice to live in a country that officially recognizes that prayer is an important part of the lives of its people.
"Pray without ceasing." -- 1 Thess. 5:17
* The National Day of Prayer was created in 1952 by a joint resolution of Congress.
** When I looked for this NDOP on my calendar, I did not find it but found "Ascension Day". Being a backward Baptist, I had to look it up. It marks the "church calendar" date to celebrate the ascension of Jesus, approximately 40 days after Easter Sunday.
Tuesday, April 29, 2008
The arrow of death
An old Puritan penned the words, "The arrow of death had taken it's flight before we drew a breath" [mentioned by Don Martin on predestinarian forum 18 September 2007]
Monday, April 28, 2008
Word today
Façon de Parler -- [French. façon (manner) de (of) parler (to speak)] "way of speaking", "manner of speech"; often used in English as "figurative expression," or "figure of speech."
"The 'elect lady' in 2 John 1 is a façon de parler."
"The 'elect lady' in 2 John 1 is a façon de parler."
Saturday, April 26, 2008
Happy are the faithful dead
Hark! A voice divides the sky, happy are the faithful dead!
In the Lord who sweetly die, they from all their toils are freed;
Them the Spirit hath declared blessed, unutterably blessed;
Jesus is their great reward, Jesus is their endless rest.
Followed by their works, they go where their Head has gone before;
Reconciled by grace below, grace has opened mercy's door;
Justified through faith alone, here they knew their sins forgiven,
Here they laid their burden down, hallowed, and made fit for heaven.
Who can now lament the lot of a saint in Christ deceased?
Let the world, who know us not, call us hopeless and unblessed:
When from flesh the spirit freed hastens homeward to return,
Mortals cry, "A man is dead!" Angels sing, "A child is born!"
Born into the world above, they our happy brother greet,
Bear him to the throne of love, place him at the Savior's feet;
Jesus smiles, and says, "Well done, good and faithful servant thou;
Enter, and receive thy crown, reign with Me triumphant now."
Angels catch the approving sound, bow, and bless the just award;
Hail the heir with glory crowned, now rejoicing with his Lord:
Fuller joys ordained to know, waiting for the general doom,
When the archangel's trump shall blow, "Rise, ye dead, to judgment come!"
Charles Wesley (1707-1788)
Hymns and Sacred Poems, 1742.
7s. (Doubled)
I especially like the way Wesley differentiates the earthly and heavenly perspectives of death. When from flesh the spirit freed hastens homeward to return, Mortals cry, "A man is dead!" Angels sing, "A child is born!"
In the Lord who sweetly die, they from all their toils are freed;
Them the Spirit hath declared blessed, unutterably blessed;
Jesus is their great reward, Jesus is their endless rest.
Followed by their works, they go where their Head has gone before;
Reconciled by grace below, grace has opened mercy's door;
Justified through faith alone, here they knew their sins forgiven,
Here they laid their burden down, hallowed, and made fit for heaven.
Who can now lament the lot of a saint in Christ deceased?
Let the world, who know us not, call us hopeless and unblessed:
When from flesh the spirit freed hastens homeward to return,
Mortals cry, "A man is dead!" Angels sing, "A child is born!"
Born into the world above, they our happy brother greet,
Bear him to the throne of love, place him at the Savior's feet;
Jesus smiles, and says, "Well done, good and faithful servant thou;
Enter, and receive thy crown, reign with Me triumphant now."
Angels catch the approving sound, bow, and bless the just award;
Hail the heir with glory crowned, now rejoicing with his Lord:
Fuller joys ordained to know, waiting for the general doom,
When the archangel's trump shall blow, "Rise, ye dead, to judgment come!"
Charles Wesley (1707-1788)
Hymns and Sacred Poems, 1742.
7s. (Doubled)
I especially like the way Wesley differentiates the earthly and heavenly perspectives of death. When from flesh the spirit freed hastens homeward to return, Mortals cry, "A man is dead!" Angels sing, "A child is born!"
Thursday, April 24, 2008
PaperBackSwap
Anyone out there had any experience with PaperBackSwap.com (a group of readers who share books with each other for the cost of postage)?
Wednesday, April 23, 2008
Ramblings on the age of marriage
The state of Texas/FLDS fiasco at Eldorado brings up a question I ask with trepidation -- at what age can a person biblically and morally enter into consent to marry? There are at least three parts to viewing the marriage question: (1) what is legal; (2) what is moral/Biblical; and (3) what is wise.
Legal. Laws vary from state to state in the U.S., as well as varying from nation to nation. In Texas, a person 16 or older but under 18 years of age applying for a marriage license must have parental consent to the marriage or a court order granted under Section 2.103 authorizing the marriage (this is probably for cases when the parents are deceased). A person under 16 may not legally marry in the state of Texas. A person married in the state of Texas may not legally marry if presently married to a another person. So the Fundamentalist Mormons in Eldorado, Texas are (if what we hear is true) in violation of the laws of the state in which they live. This might not apply were they living somewhere else.
Moral. What is legal is not necessarily what is moral.1 Is marriage of children under a certain legal age immoral? I am not asking whether specific instances are immoral, but is the practice inherently immoral? In other words, is it always a sin for a young person under the age of 16 years, for example, to get married? Does the Bible speak to the issue of when a child becomes old enough to enter into a marriage? How much are people of different cultures bound to think their cultural practice is what is morally acceptable rather than looking to the Bible for what is morally acceptable?
It is not unusual for Biblical studies to place Mary's age between 12 and 16 years old at the birth of Jesus, and consider Joseph as an older man.2 Over the past 30 years, I have heard a number of preachers mention this, apparently agreeing with it. Assuming that is true, why would God allow Himself to enter earthly life through a teenage girl? We would never call either the Holy Ghost or Joseph child molesters. Again, assuming this is true, why would God put His stamp of approval on a home based on a marriage that was immoral?
Wise. Regardless of the answer to whether there is a settled age under which it is immoral to marry and over which it is not immoral to marry, I cannot imagine that it is wise for every person to get married just as soon as he or she possibly can.
1. There is an element in the New Testament that places a certain morality in obedience to the law, unless the law causes one to disobey God.
2. The proposed ages are based on Jewish custom and other external factors. The Bible does not indicate how old either Mary or Joseph were in relation to Jesus' birth or to one another.
Legal. Laws vary from state to state in the U.S., as well as varying from nation to nation. In Texas, a person 16 or older but under 18 years of age applying for a marriage license must have parental consent to the marriage or a court order granted under Section 2.103 authorizing the marriage (this is probably for cases when the parents are deceased). A person under 16 may not legally marry in the state of Texas. A person married in the state of Texas may not legally marry if presently married to a another person. So the Fundamentalist Mormons in Eldorado, Texas are (if what we hear is true) in violation of the laws of the state in which they live. This might not apply were they living somewhere else.
Moral. What is legal is not necessarily what is moral.1 Is marriage of children under a certain legal age immoral? I am not asking whether specific instances are immoral, but is the practice inherently immoral? In other words, is it always a sin for a young person under the age of 16 years, for example, to get married? Does the Bible speak to the issue of when a child becomes old enough to enter into a marriage? How much are people of different cultures bound to think their cultural practice is what is morally acceptable rather than looking to the Bible for what is morally acceptable?
It is not unusual for Biblical studies to place Mary's age between 12 and 16 years old at the birth of Jesus, and consider Joseph as an older man.2 Over the past 30 years, I have heard a number of preachers mention this, apparently agreeing with it. Assuming that is true, why would God allow Himself to enter earthly life through a teenage girl? We would never call either the Holy Ghost or Joseph child molesters. Again, assuming this is true, why would God put His stamp of approval on a home based on a marriage that was immoral?
Wise. Regardless of the answer to whether there is a settled age under which it is immoral to marry and over which it is not immoral to marry, I cannot imagine that it is wise for every person to get married just as soon as he or she possibly can.
1. There is an element in the New Testament that places a certain morality in obedience to the law, unless the law causes one to disobey God.
2. The proposed ages are based on Jewish custom and other external factors. The Bible does not indicate how old either Mary or Joseph were in relation to Jesus' birth or to one another.
Tuesday, April 22, 2008
Pine Grove Memorial Singing
Sunday April 27th will be the date (d.v.) of the Pine Grove Cemetery Homecoming Singing. Pine Grove is southeast of Henderson, Texas. From Henderson travel FM 840 to FM Road 2867. Turn left and travel this road to County Road 364. Turn right. Pine Grove Community, Church, and Cemetery is just a little ways down County Road 364 on the left in a 90 degree curve in the road. We will be using the 2006 Cooper Book. We start at 10 a.m. (Lord willing) and have dinner on the ground.
Like the man of Macedonia in the apostle Paul's vision, we say, "Come over and help us."
Like the man of Macedonia in the apostle Paul's vision, we say, "Come over and help us."
A tree's story
Once upon a time, on a particular day in a particular place, an acorn fell onto the ground, where it was nourished by God's soil, sun and rain. The little acorn grew into an oak tree that stood in the right place with some of its branches in the right configuration at just the right height; so that a young rebel riding on a mule that made him sit the right height and ran at just the right speed would lodge his head among the oak's branches to be held in suspension until his time to die at the hands of his father's captain, despite his father the king's instructions to the contrary.
II Sam 18 - And Absalom rode upon a mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the heaven and the earth; and the mule that was under him went away.
II Sam 18 - And Absalom rode upon a mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the heaven and the earth; and the mule that was under him went away.
Monday, April 21, 2008
Predestination
Quote: "We deny that the words predestinate, predestinated, or predestination refer to things or events. We affirm that the context of the scripture shows that these words refer to people -- to the elect (not the non-elect) -- and specifically, to the destiny of the elect of God, here and hereafter, not what they do, or what they determine before hand to do. We deny that the words 'predestinate or predestinated' are synonymous with the words or phrases 'ordain, foreordain, determine, predeterminate counsel,' etc."
I copied these words from some source a good while back. I must apologize that I failed to note the source (and now I don't remember). Nevertheless, I wonder what you readers think of this quote. My opinion is that it is incorrect.
I copied these words from some source a good while back. I must apologize that I failed to note the source (and now I don't remember). Nevertheless, I wonder what you readers think of this quote. My opinion is that it is incorrect.
Sunday, April 20, 2008
The Queen of Sheba
1 Kings 10:1-9 "Now when the queen of Sheba heard of the fame of Solomon concerning the name of the LORD, she came to test him with hard questions. She came to Jerusalem with a very great retinue, with camels bearing spices and very much gold and precious stones. And when she came to Solomon, she told him all that was on her mind. And Solomon answered all her questions; there was nothing hidden from the king that he could not explain to her. And when the queen of Sheba had seen all the wisdom of Solomon, the house that he had built, the food of his table, the seating of his officials, and the attendance of his servants, their clothing, his cupbearers, and his burnt offerings that he offered at the house of the LORD, there was no more breath in her. And she said to the king, "The report was true that I heard in my own land of your words and of your wisdom, but I did not believe the reports until I came and my own eyes had seen it. And behold, the half was not told me. Your wisdom and prosperity surpass the report that I heard. Happy are your men! Happy are your servants, who continually stand before you and hear your wisdom! Blessed be the LORD your God, who has delighted in you and set you on the throne of Israel! Because the LORD loved Israel forever, he has made you king, that you may execute justice and righteousness."
1. From Sheba a distant report
Of Solomon's glory and fame,
Invited the queen to his court,
But all was outdone when she came;
She cried, with a pleasing surprise,
When first she before him appeared,
"How much, what I see with my eyes,
"Surpasses the rumor I heard!"
2. When once to Jerusalem come,
The treasure and train she had brought;
The wealth she possessed at home,
No longer had place in her thought:
His house, his attendants, his throne,
All struck her with wonder and awe;
The glory of Solomon shone,
In every object she saw.
3. But Solomon most she admired,
Whose spirit conducted the whole;
His wisdom, which God had inspired,
His bounty and greatness of soul;
Of all the hard questions she put,
A ready solution he showed;
Exceeded her with and her suit,
And more than she asked him bestowed.
4. Thus I when the gospel proclaimed
The Savior's great name in my ears,
The wisdom for which he is famed,
The love which to sinners he bears;
I longed, and I was not denied,
That I in his presence might bow;
I saw, and transported I cried,
"A greater than Solomon Thou!"
5. My conscience no comfort could find,
By doubt and hard questions opposed;
But He restored peace to my mind,
And answered each doubt I proposed:
Beholding me poor and distressed,
His bounty supplied all my wants;
My prayer could have never expressed
So much as this Solomon grants.
6. I heard, and was slow to believe,
But now with my eyes I behold,
Much more than my heart could conceive,
Or language could ever have told:
How happy thy servants must be,
Who always before thee appear!
Vouchsafe, LORD, this blessing to me,
I find it is good to be here.
-- John Newton
Olney Hymns, Book 1. Hymn 34
1. From Sheba a distant report
Of Solomon's glory and fame,
Invited the queen to his court,
But all was outdone when she came;
She cried, with a pleasing surprise,
When first she before him appeared,
"How much, what I see with my eyes,
"Surpasses the rumor I heard!"
2. When once to Jerusalem come,
The treasure and train she had brought;
The wealth she possessed at home,
No longer had place in her thought:
His house, his attendants, his throne,
All struck her with wonder and awe;
The glory of Solomon shone,
In every object she saw.
3. But Solomon most she admired,
Whose spirit conducted the whole;
His wisdom, which God had inspired,
His bounty and greatness of soul;
Of all the hard questions she put,
A ready solution he showed;
Exceeded her with and her suit,
And more than she asked him bestowed.
4. Thus I when the gospel proclaimed
The Savior's great name in my ears,
The wisdom for which he is famed,
The love which to sinners he bears;
I longed, and I was not denied,
That I in his presence might bow;
I saw, and transported I cried,
"A greater than Solomon Thou!"
5. My conscience no comfort could find,
By doubt and hard questions opposed;
But He restored peace to my mind,
And answered each doubt I proposed:
Beholding me poor and distressed,
His bounty supplied all my wants;
My prayer could have never expressed
So much as this Solomon grants.
6. I heard, and was slow to believe,
But now with my eyes I behold,
Much more than my heart could conceive,
Or language could ever have told:
How happy thy servants must be,
Who always before thee appear!
Vouchsafe, LORD, this blessing to me,
I find it is good to be here.
-- John Newton
Olney Hymns, Book 1. Hymn 34
Friday, April 18, 2008
The government and education
In the United States, education is outside the realm of authority of the Federal Government.* According to the Tenth Amendment of the Constitution, "The powers not delegated to the United States by the Constitution, nor prohibited by it to the States, are reserved to the States respectively, or to the people." Since authority for education is not delegated to the United States by the Constitution, it is reserved to the people or the individual states. Notwithstanding, the U.. S. Department of Education has initiatives from Early Childhood to High School. According to ED.gov, the Department "currently administers a budget of $68.6 billion per year—$59.2 billion in discretionary appropriations and $9.4 billion in mandatory appropriations—and operates programs that touch on every area and level of education." Another page lists the E.D. budget at $71.5 billion. Spending an unauthorized $71.5 billion of its citizens' money doesn't sound like following the intent of the Constitution. Sounds like a violation of that trust to me.
We have been so duped by the concept of public education that we can't see possibilities. Well, let's see -- homeschools, private schools, private grants, tutors, community education. Yes, the old one-room community school worked pretty well; at 93, my mother can still quote poetry she learned in the community school (although I think they had two or three rooms ;-D ). And this should tend to infuse back into people the idea that they -- not their government -- are responsible for their children's education. Christians should understand the Bible concept of parental responsibility. Part of that responsibility is the education of our children. That doesn't mean that we personally have to do all the educating -- but that we personally are responsible.
We Americans have consistenly maintained the need for an independent media -- radio & TV newscasts, newspapers, periodicals, etc. -- free from government control. Why? So we continue to maintain freedom of speech and and freedom of the press. So we are not required to repeat some government-approved version of the "facts". Why have we not sought the same for education? With government funding comes government strings. Government strings inhibit freedom. When our freedom to think is gone we are stringed puppets of the state. Oh, those government strings. Soon we'll be fiddling someone else's tune.
* Our Federal Government was granted no authority and given no responsibility in the arena of education. But there is legal room for state and local involvement. Then it becomes way or combination of ways best serves to educate our children.
A couple of quotes
"Education is not a right...Parents have a right to earn the money with which to educate their young. They don't have the right to compel the childless, the home-schooler, the private school userm -- nor anyone really -- to pay for public-education or school-voucher options." -- "Eliminate government-funded education!" by Ilana Mercer, March 13, 2002
"The U.S. public school monopoly is guilty of seven deadly sins: It wastes resources, discourages good teaching, inhibits parental involvement, suppresses information, stifles innovation, creates conflict and harms the poor." -- The Seven Deadly Sins of Government-Funded Schools by Mark Harrison (This article appeared in the Chattanooga Times Free Press on August 14, 2005)
We have been so duped by the concept of public education that we can't see possibilities. Well, let's see -- homeschools, private schools, private grants, tutors, community education. Yes, the old one-room community school worked pretty well; at 93, my mother can still quote poetry she learned in the community school (although I think they had two or three rooms ;-D ). And this should tend to infuse back into people the idea that they -- not their government -- are responsible for their children's education. Christians should understand the Bible concept of parental responsibility. Part of that responsibility is the education of our children. That doesn't mean that we personally have to do all the educating -- but that we personally are responsible.
We Americans have consistenly maintained the need for an independent media -- radio & TV newscasts, newspapers, periodicals, etc. -- free from government control. Why? So we continue to maintain freedom of speech and and freedom of the press. So we are not required to repeat some government-approved version of the "facts". Why have we not sought the same for education? With government funding comes government strings. Government strings inhibit freedom. When our freedom to think is gone we are stringed puppets of the state. Oh, those government strings. Soon we'll be fiddling someone else's tune.
* Our Federal Government was granted no authority and given no responsibility in the arena of education. But there is legal room for state and local involvement. Then it becomes way or combination of ways best serves to educate our children.
A couple of quotes
"Education is not a right...Parents have a right to earn the money with which to educate their young. They don't have the right to compel the childless, the home-schooler, the private school userm -- nor anyone really -- to pay for public-education or school-voucher options." -- "Eliminate government-funded education!" by Ilana Mercer, March 13, 2002
"The U.S. public school monopoly is guilty of seven deadly sins: It wastes resources, discourages good teaching, inhibits parental involvement, suppresses information, stifles innovation, creates conflict and harms the poor." -- The Seven Deadly Sins of Government-Funded Schools by Mark Harrison (This article appeared in the Chattanooga Times Free Press on August 14, 2005)
Thursday, April 17, 2008
And this, too?
Yesterday contained a link to a story about a community college; today, a student’s right to perform a religious song at a high school.
A student at Spanish Fort High School in Baldwin County, Alabama entered a talent competition, which was was open to all students. The school placed no requirements about what types of songs students could sing. But after the student submitted two songs that he had written, the school decided the songs were too religious.
According to an Alliance Defense Fund attorney, "In this case, students were invited to perform an act of their choosing. It was a violation of our client's constitutional rights to tell him what he could or could not sing simply because it was religious in nature."
Read more at The Clanton Advertiser and the ADF web site
A student at Spanish Fort High School in Baldwin County, Alabama entered a talent competition, which was was open to all students. The school placed no requirements about what types of songs students could sing. But after the student submitted two songs that he had written, the school decided the songs were too religious.
According to an Alliance Defense Fund attorney, "In this case, students were invited to perform an act of their choosing. It was a violation of our client's constitutional rights to tell him what he could or could not sing simply because it was religious in nature."
Read more at The Clanton Advertiser and the ADF web site
Wednesday, April 16, 2008
A common practice?
In Prof to student: Keep the faith, lose the grade on World Net Daily, we read the story of Gina DeLuca and a professor at the Suffolk County Community College in New York. Professors requiring students to believe what the professor believes is probably a much more common occurrence that we might think.
County Line Singing
The County Line Singing will be this Saturday -- April 19th (d.v.). The location is County Line Primitive Baptist Church at the end of FM 3081 at Cut and Shoot, Texas. Click link for map, and other information.
Tuesday, April 15, 2008
This day in 1912
April 15, 1912: RMS Titanic sank. About 1500 of the 2,200 on board died.
This day in 2008
Pope Benedict made his first visit to the United States
The US Infernal Revenue Service has its deadline for filing.
I find it intriguing that the IRS's deadline falls on the same day on which the Titanic sunk. Perhaps they are trying to sink us.
This day in 2008
Pope Benedict made his first visit to the United States
The US Infernal Revenue Service has its deadline for filing.
I find it intriguing that the IRS's deadline falls on the same day on which the Titanic sunk. Perhaps they are trying to sink us.
Monday, April 14, 2008
Missing Person: Mitchell Buchanan
Mitchell Buchanan of Dallas, Texas has been missing since October 2006. Click link to see picture/poster.
Saturday, April 12, 2008
We are seven
--A Simple Child,
That lightly draws its breath,
And feels its life in every limb,
What should it know of death?
I met a little cottage Girl:
She was eight years old, she said;
Her hair was thick with many a curl
That clustered round her head.
She had a rustic, woodland air,
And she was wildly clad:
Her eyes were fair, and very fair;
--Her beauty made me glad.
"Sisters and brothers, little Maid,
How many may you be?"
"How many? Seven in all," she said
And wondering looked at me.
"And where are they? I pray you tell."
She answered, "Seven are we;
And two of us at Conway dwell,
And two are gone to sea.
"Two of us in the church-yard lie,
My sister and my brother;
And, in the church-yard cottage, I
Dwell near them with my mother."
"You say that two at Conway dwell,
And two are gone to sea,
Yet ye are seven!--I pray you tell,
Sweet Maid, how this may be."
Then did the little Maid reply,
"Seven boys and girls are we;
Two of us in the church-yard lie,
Beneath the church-yard tree."
"You run about, my little Maid,
Your limbs they are alive;
If two are in the church-yard laid,
Then ye are only five."
"Their graves are green, they may be seen,"
The little Maid replied,
"Twelve steps or more from my mother's door,
And they are side by side.
"My stockings there I often knit,
My kerchief there I hem;
And there upon the ground I sit,
And sing a song to them.
"And often after sunset, Sir,
When it is light and fair,
I take my little porringer,
And eat my supper there.
"The first that died was sister Jane;
In bed she moaning lay,
Till God released her of her pain;
And then she went away.
"So in the church-yard she was laid;
And, when the grass was dry,
Together round her grave we played,
My brother John and I.
"And when the ground was white with snow,
And I could run and slide,
My brother John was forced to go,
And he lies by her side."
"How many are you, then," said I,
"If they two are in heaven?"
Quick was the little Maid's reply,
"O Master! we are seven."
"But they are dead; those two are dead!
Their spirits are in heaven!"
'Twas throwing words away; for still
The little Maid would have her will,
And said, "Nay, we are seven!"
-- William Wordsworth
That lightly draws its breath,
And feels its life in every limb,
What should it know of death?
I met a little cottage Girl:
She was eight years old, she said;
Her hair was thick with many a curl
That clustered round her head.
She had a rustic, woodland air,
And she was wildly clad:
Her eyes were fair, and very fair;
--Her beauty made me glad.
"Sisters and brothers, little Maid,
How many may you be?"
"How many? Seven in all," she said
And wondering looked at me.
"And where are they? I pray you tell."
She answered, "Seven are we;
And two of us at Conway dwell,
And two are gone to sea.
"Two of us in the church-yard lie,
My sister and my brother;
And, in the church-yard cottage, I
Dwell near them with my mother."
"You say that two at Conway dwell,
And two are gone to sea,
Yet ye are seven!--I pray you tell,
Sweet Maid, how this may be."
Then did the little Maid reply,
"Seven boys and girls are we;
Two of us in the church-yard lie,
Beneath the church-yard tree."
"You run about, my little Maid,
Your limbs they are alive;
If two are in the church-yard laid,
Then ye are only five."
"Their graves are green, they may be seen,"
The little Maid replied,
"Twelve steps or more from my mother's door,
And they are side by side.
"My stockings there I often knit,
My kerchief there I hem;
And there upon the ground I sit,
And sing a song to them.
"And often after sunset, Sir,
When it is light and fair,
I take my little porringer,
And eat my supper there.
"The first that died was sister Jane;
In bed she moaning lay,
Till God released her of her pain;
And then she went away.
"So in the church-yard she was laid;
And, when the grass was dry,
Together round her grave we played,
My brother John and I.
"And when the ground was white with snow,
And I could run and slide,
My brother John was forced to go,
And he lies by her side."
"How many are you, then," said I,
"If they two are in heaven?"
Quick was the little Maid's reply,
"O Master! we are seven."
"But they are dead; those two are dead!
Their spirits are in heaven!"
'Twas throwing words away; for still
The little Maid would have her will,
And said, "Nay, we are seven!"
-- William Wordsworth
Friday, April 11, 2008
America's favorite book
Bible is America's favorite book
"NEW YORK (Reuters Life!) - When it comes to literary pursuits in the United States most people agree on at least one thing -- the most popular book is the Bible, according to a new survey.
"It came in first in a Harris Poll of nearly 2,513 adults but the second choice in the survey was not as clear cut.
"'While the Bible is number one among each of the different demographic groups, there is a large difference in the number two favorite book,' Harris said in a statement announcing the results."
"NEW YORK (Reuters Life!) - When it comes to literary pursuits in the United States most people agree on at least one thing -- the most popular book is the Bible, according to a new survey.
"It came in first in a Harris Poll of nearly 2,513 adults but the second choice in the survey was not as clear cut.
"'While the Bible is number one among each of the different demographic groups, there is a large difference in the number two favorite book,' Harris said in a statement announcing the results."
Thursday, April 10, 2008
The average church
As best I can tell, Barna's reference to "the average church" includes all denominations.
"The Barna Research Group says in the United States the average church attracts 89 adults on a typical weekend...Barna says only two percent of churches have more than 1,000 adults in a typical weekend." -- From Small churches heartbeat of Convention by Norman Jameson
I would think that "the average church" is likely smaller than the average person tends to think it is.
All of the churches I've been associated with would be below average. We thought churches with 89 in attendance were large churches!
"The Barna Research Group says in the United States the average church attracts 89 adults on a typical weekend...Barna says only two percent of churches have more than 1,000 adults in a typical weekend." -- From Small churches heartbeat of Convention by Norman Jameson
I would think that "the average church" is likely smaller than the average person tends to think it is.
All of the churches I've been associated with would be below average. We thought churches with 89 in attendance were large churches!
Wednesday, April 09, 2008
A moral obligation
"Kids in Baptist churches would be a great deal safer if denominational leaders would recognize that, whether or not they have any legal obligation, they have a moral obligation to congregations and to the public to investigate and disclose admitted, proven and credibly accused child molesters hiding among the ranks of Baptist clergy." -- From Christa Brown's Stop Baptist Predators web site
This post brings together the issue of clergy sexual abuse and the time-honored Baptist doctrine of local church autonomy. Organizations like SBP and SNAP have brought the problem of sexual abuse by clergy to the forefront -- and well they should. This is a very real problem, and unfortunately, one that has been pushed to the background and even covered up by some Baptist clergy, churches and institutions.
The problem. Sexual abuse by the clergy may take at least two forms -- (1) child abuse, in which the victims are under legal age of sexual consent, and (2) abuse of adults who are vulnerable because of the pastor's authority/power. Both are moral issues. And both can be legal matters. The first, child abuse, is obviously so. The second may depend somewhat on and vary by state laws. For example, in the state of Texas, a clergymen can be guilty of sexual exploitation as a "mental health services provider" (Chapter 81 of the "Civil Practices and Remedy Code") and "a sexual assault under Subsection (a)(1) is without the consent of the other person if...the actor is a clergyman who causes the other person to submit or participate by exploiting the other person's emotional dependency on the clergyman in the clergyman's professional character as spiritual adviser..." (Texas Penal Code sec. 22.011).
Doing something to stop sexual predators that have themselves in pastoral, youth, music and other "ministries". Evidence indicates that many times the perpetrators, once exposed, simply move on to another church in another area. Often victims do not have the power or resources to stop them. The perpetrator may be in a position of power and the church may have great trust in him. Churches may not believe the victim, may not have the fortitude to deal with the issue, think forgiveness is the ideal, or handle it in a variety of other ways.
Where the two issues come together. Exposing clergy sexual abuse and local church autonomy sometimes seem at odds with one another. To those who want Baptists to organize at the national level against abuse by the clergy, local autonomy may be seen as an excuse to do nothing. Robert Parham (of the Baptist Center for Ethics) called local church autonomy, in regards to preacher predators, a "smoke-screen behind which fundamentalists hide, covering the dark reasons that they wish to skirt moral responsibility." This is strong language. A bulk of complaints is directed against the Southern Baptist Convention, I suppose since it is by far the largest Baptist group. Those like Parham believe SBC leaders "override local church autonomy when they want to enforce doctrinal and political power" and simply won't do anything about the abuse issue. On the other hand, Art Rogers writes, "...the SBC does not have the privilege of oversight and governance among local congregations." And that is the hard fact. I am not in the SBC and have no intention of defending its structure (which I really don't like). But I believe that most sincere SBC folks believe that their structure and practice maintains local church autonomy and they try to approach it consistently (regardless of how the rest of us see it).
Much energy can be expended condemning the SBC for inaction. More energy can be expended hammering against Baptist polity (local church autonomy) and seeking to change or undermine it in order to fight clergy sexual abuse in Baptist congregations. But Baptist polity has been in place as long as there have been Baptists, and Baptists are unlikely to think about abandoning local autonomy, much less actually changing it. It seems to me that a better approach is to come up with ways to deal with the problem WITHIN existing Baptist polity rather than trying to change that polity. Such a solution might be more universally implemented, since all Baptists (not just SBC) share this belief in local autonomy.
In combination with some better ideas that others might have, I believe a return of Baptists to apostolic practice in the following five areas could prove helpful.
1. Replace the single pastor model with a biblical plurality of equal elders. In addition to following New Testament precedent, this will diminish the authority/power/prestige element that perpetrators use to their advantage to molest and cover it up. Even large churches with more than one minister nevertheless have a top-down hierarchy.
2. Lessen the "clergy-laity divide". The clergy-laity divide in Baptist churches is greater than in the New Testament priesthood of believers. Also, the power and authority of pastors is somewhat "out of control". In some cases a single pastor or senior pastor may be theoretically answerable to his congregation yet practically answerable to no one.
3. Expect God to raise up ministers from our midst. Other than itinerants like the apostles, the New Testament ministers seem to be raised up from the church's own ranks. We may not always know those we think we know as well as we think we know them. But this eliminates the "normalcy" of ministers traveling across the country to new pastorates with their wicked deeds left safely behind.
4. Promote "simple church" in place of the monstrous business-like structures most Americans call church, including house churches with smaller more intimate fellowship where the blight of clergy abuse might be harder to cover up, more likely to be found out, and less likely to be tolerated. It is sometimes a charge that churches are frozen to inaction by a fear of lawsuits. Therefore a church might act in the best interest of their "holdings" rather than the best interest of a victim. I cannot verify or deny the truth of such a charge, but I believe having few assets could help remove the fear of losing them.
5. Return pastors to giving Biblical counsel, rather than being counselors who are "mental health providers". First, pastors should give Biblical counsel. Second, most pastors are not qualified to be "counselors" of the modern "head-shrinking" variety. Third, more people need to hear what the Bible says and think less about how they feel about what the Bible says. In my limited experience I have found many who want to talk to the preacher are looking for some "out" rather than actually wanting find out what the Lord says.
This post brings together the issue of clergy sexual abuse and the time-honored Baptist doctrine of local church autonomy. Organizations like SBP and SNAP have brought the problem of sexual abuse by clergy to the forefront -- and well they should. This is a very real problem, and unfortunately, one that has been pushed to the background and even covered up by some Baptist clergy, churches and institutions.
The problem. Sexual abuse by the clergy may take at least two forms -- (1) child abuse, in which the victims are under legal age of sexual consent, and (2) abuse of adults who are vulnerable because of the pastor's authority/power. Both are moral issues. And both can be legal matters. The first, child abuse, is obviously so. The second may depend somewhat on and vary by state laws. For example, in the state of Texas, a clergymen can be guilty of sexual exploitation as a "mental health services provider" (Chapter 81 of the "Civil Practices and Remedy Code") and "a sexual assault under Subsection (a)(1) is without the consent of the other person if...the actor is a clergyman who causes the other person to submit or participate by exploiting the other person's emotional dependency on the clergyman in the clergyman's professional character as spiritual adviser..." (Texas Penal Code sec. 22.011).
Doing something to stop sexual predators that have themselves in pastoral, youth, music and other "ministries". Evidence indicates that many times the perpetrators, once exposed, simply move on to another church in another area. Often victims do not have the power or resources to stop them. The perpetrator may be in a position of power and the church may have great trust in him. Churches may not believe the victim, may not have the fortitude to deal with the issue, think forgiveness is the ideal, or handle it in a variety of other ways.
Where the two issues come together. Exposing clergy sexual abuse and local church autonomy sometimes seem at odds with one another. To those who want Baptists to organize at the national level against abuse by the clergy, local autonomy may be seen as an excuse to do nothing. Robert Parham (of the Baptist Center for Ethics) called local church autonomy, in regards to preacher predators, a "smoke-screen behind which fundamentalists hide, covering the dark reasons that they wish to skirt moral responsibility." This is strong language. A bulk of complaints is directed against the Southern Baptist Convention, I suppose since it is by far the largest Baptist group. Those like Parham believe SBC leaders "override local church autonomy when they want to enforce doctrinal and political power" and simply won't do anything about the abuse issue. On the other hand, Art Rogers writes, "...the SBC does not have the privilege of oversight and governance among local congregations." And that is the hard fact. I am not in the SBC and have no intention of defending its structure (which I really don't like). But I believe that most sincere SBC folks believe that their structure and practice maintains local church autonomy and they try to approach it consistently (regardless of how the rest of us see it).
Much energy can be expended condemning the SBC for inaction. More energy can be expended hammering against Baptist polity (local church autonomy) and seeking to change or undermine it in order to fight clergy sexual abuse in Baptist congregations. But Baptist polity has been in place as long as there have been Baptists, and Baptists are unlikely to think about abandoning local autonomy, much less actually changing it. It seems to me that a better approach is to come up with ways to deal with the problem WITHIN existing Baptist polity rather than trying to change that polity. Such a solution might be more universally implemented, since all Baptists (not just SBC) share this belief in local autonomy.
In combination with some better ideas that others might have, I believe a return of Baptists to apostolic practice in the following five areas could prove helpful.
1. Replace the single pastor model with a biblical plurality of equal elders. In addition to following New Testament precedent, this will diminish the authority/power/prestige element that perpetrators use to their advantage to molest and cover it up. Even large churches with more than one minister nevertheless have a top-down hierarchy.
2. Lessen the "clergy-laity divide". The clergy-laity divide in Baptist churches is greater than in the New Testament priesthood of believers. Also, the power and authority of pastors is somewhat "out of control". In some cases a single pastor or senior pastor may be theoretically answerable to his congregation yet practically answerable to no one.
3. Expect God to raise up ministers from our midst. Other than itinerants like the apostles, the New Testament ministers seem to be raised up from the church's own ranks. We may not always know those we think we know as well as we think we know them. But this eliminates the "normalcy" of ministers traveling across the country to new pastorates with their wicked deeds left safely behind.
4. Promote "simple church" in place of the monstrous business-like structures most Americans call church, including house churches with smaller more intimate fellowship where the blight of clergy abuse might be harder to cover up, more likely to be found out, and less likely to be tolerated. It is sometimes a charge that churches are frozen to inaction by a fear of lawsuits. Therefore a church might act in the best interest of their "holdings" rather than the best interest of a victim. I cannot verify or deny the truth of such a charge, but I believe having few assets could help remove the fear of losing them.
5. Return pastors to giving Biblical counsel, rather than being counselors who are "mental health providers". First, pastors should give Biblical counsel. Second, most pastors are not qualified to be "counselors" of the modern "head-shrinking" variety. Third, more people need to hear what the Bible says and think less about how they feel about what the Bible says. In my limited experience I have found many who want to talk to the preacher are looking for some "out" rather than actually wanting find out what the Lord says.
Tuesday, April 08, 2008
Quoting others
"The relationship between theory and practice is the relationship between cause and effect. If a person believes correct theory his practice will tend to be correct." -- From The Crisis of Our Time, by John W. Robbins
"In the task of biblical interpretation, 'the one and only interpretation' of a passage is a foundational concept. Indeed, it is the mission. The ten-dollar seminary word for the task of interpreting the Bible is hermeneutics. Hermeneutics is the quest for 'the one and only interpretation' of the passage. Any time that it does not result in "the one and only interpretation" of a passage, hermeneutics has failed. The Bible is not about our diversity; it is about God's singular revealed truth." -- From Interpreting the Bible, Part 1 "The One and Only Interpretation", on Praisegod Barebones, the online musings of Bart Barber
"In the task of biblical interpretation, 'the one and only interpretation' of a passage is a foundational concept. Indeed, it is the mission. The ten-dollar seminary word for the task of interpreting the Bible is hermeneutics. Hermeneutics is the quest for 'the one and only interpretation' of the passage. Any time that it does not result in "the one and only interpretation" of a passage, hermeneutics has failed. The Bible is not about our diversity; it is about God's singular revealed truth." -- From Interpreting the Bible, Part 1 "The One and Only Interpretation", on Praisegod Barebones, the online musings of Bart Barber
Monday, April 07, 2008
A conspiracy theory
The Omega Conspiracy: Satan's Last Assault On God's Kingdom. I.D.E. [Isaac David Ellis] Thomas. Crane, MO: Anomalos Publishing/Official Disclosure, 2008. $14.99. paper, 240 pages. ISBN: 0978845358.
The Omega Conspiracy is not the kind of book I would normally purchase or read. A friend gave me his copy and asked me to read it. We were studying the fallen angels in Jude, and the book relates to that. I.D.E. Thomas takes the position that the fallen angels of Jude verse 6 are the sons of God of Genesis 6:2.
The edition I read was printed in 1991 by Hearthstone Publishing. A new edition has just been reprinted by Anomalos Publishing/Official Disclosure. I do not know if there are any differences. The author of is a native of Wales in the United Kingdom, born in Carmarthenshire. Thomas held pastorates in Bethesda, Caernarfon and Llanelli. At the time of the 1991 publication, he was Minister of the First Baptist Church of Maywood, California. He is affiliated with the California Pacific School of Theology (an unaccredited institution of higher learning in Glendale, CA) and Pacific International University (an unaccredited university and seminary that offers distance learning courses). Thomas has written a number of books, including William Shakespeare and His Bible, God's Harvest: The Nature of True Revival, and A Puritan Golden Treasury of Quotations.
The Omega Conspiracy consists of an Introduction followed by 13 chapters. The substance might be summed up in a couple of items found online: "Mr. Thomas believes that a hybrid offspring culminated from relations between the Nephilim and the 'daughters of man' resulting in increased wickedness upon the earth; and thus evoking God's wrath in the form of the 'Great Flood'." And "I.D.E. Thomas reveals...signs that point to a return of mysterious beings known in the Bible as 'Nephilim'."
Thomas begins his book discussing some early mysteries of human history, such as the Mayan Calendar, Stonehenge and the Egyptian pyramids -- fitting a "pre-historic" aura around the human civilizations of those places and periods. This will "support" his idea that such high knowledge had to come from a source outside human civilization. He seems to reject out-of-hand any possibility that any ancient civilizations could have possessed certain high knowledge in math, engineering, etc. that we have not discovered today. His thesis accepts the reality of UFO sightings, and that those travelers are not extra-terrestrials but rather spiritual beings. In summary -- fallen angels.
Next he builds his case for fallen angels being the sons of God in Genesis 6:2. According to Thomas, the cause of Noah's flood was the illicit union of human females and fallen angels. To support his weak case, of which the Bible says little, he goes outside and brings in evidence from mythology and apocryphal writings. In Jude, he reads back into verse 6 the sexual sin of Sodom in verse 7 (going after strange flesh). Strange flesh in v. 7 means homosexuality, but in v. 6 means non-human. He does not sufficiently address numerous objections, e.g. {1} Giants or nephilim existed before the union of the sons of God and daughters of men (though he explains them as a product of the union); {2} Giants or nephilim existed in later Biblical periods with no evidence of "unnatural" union (though he seems content to accept such unnatural unions without any evidence); {3} The scripturally stated reason for the flood is the absolute wickedness of man rather than God trying to stave off the spread of some "genetic defect" or hybridized breed of angel-humans; {4} Noah's "perfection in his generations" is an uprightness by faith, not some pure genetic line of human descent; and finally {5} Jesus' own commentary on the days of Noah.
As Thomas winds up his book, he is so given over to his own conclusions that almost anything satisfies as proof of his proposition. On the other hand, rather than disproving objections he simply dismisses them.
As best as I can tell, the conspiracy and "Satan's Last Assault on God's Kingdom" is, according to Thomas, in the form of current UFO/fallen angel activity. This activity will once again produce union between the sons of God (fallen angels/UFO travelers) and the daughters of men (human females), bringing on the judgment of God?? I don't think he bothers to explain why the sons of God of Genesis 6:2 were evidently of such character that they could be "marrying and giving in marriage," while current UFO beings are often hideous and incommunicable.
Bottom line -- I don't recommend this book. Times are hard; save your money! Thomas asks his readers to accept fantastic ideas on very low standards of proof.
The Omega Conspiracy is not the kind of book I would normally purchase or read. A friend gave me his copy and asked me to read it. We were studying the fallen angels in Jude, and the book relates to that. I.D.E. Thomas takes the position that the fallen angels of Jude verse 6 are the sons of God of Genesis 6:2.
The edition I read was printed in 1991 by Hearthstone Publishing. A new edition has just been reprinted by Anomalos Publishing/Official Disclosure. I do not know if there are any differences. The author of is a native of Wales in the United Kingdom, born in Carmarthenshire. Thomas held pastorates in Bethesda, Caernarfon and Llanelli. At the time of the 1991 publication, he was Minister of the First Baptist Church of Maywood, California. He is affiliated with the California Pacific School of Theology (an unaccredited institution of higher learning in Glendale, CA) and Pacific International University (an unaccredited university and seminary that offers distance learning courses). Thomas has written a number of books, including William Shakespeare and His Bible, God's Harvest: The Nature of True Revival, and A Puritan Golden Treasury of Quotations.
The Omega Conspiracy consists of an Introduction followed by 13 chapters. The substance might be summed up in a couple of items found online: "Mr. Thomas believes that a hybrid offspring culminated from relations between the Nephilim and the 'daughters of man' resulting in increased wickedness upon the earth; and thus evoking God's wrath in the form of the 'Great Flood'." And "I.D.E. Thomas reveals...signs that point to a return of mysterious beings known in the Bible as 'Nephilim'."
Thomas begins his book discussing some early mysteries of human history, such as the Mayan Calendar, Stonehenge and the Egyptian pyramids -- fitting a "pre-historic" aura around the human civilizations of those places and periods. This will "support" his idea that such high knowledge had to come from a source outside human civilization. He seems to reject out-of-hand any possibility that any ancient civilizations could have possessed certain high knowledge in math, engineering, etc. that we have not discovered today. His thesis accepts the reality of UFO sightings, and that those travelers are not extra-terrestrials but rather spiritual beings. In summary -- fallen angels.
Next he builds his case for fallen angels being the sons of God in Genesis 6:2. According to Thomas, the cause of Noah's flood was the illicit union of human females and fallen angels. To support his weak case, of which the Bible says little, he goes outside and brings in evidence from mythology and apocryphal writings. In Jude, he reads back into verse 6 the sexual sin of Sodom in verse 7 (going after strange flesh). Strange flesh in v. 7 means homosexuality, but in v. 6 means non-human. He does not sufficiently address numerous objections, e.g. {1} Giants or nephilim existed before the union of the sons of God and daughters of men (though he explains them as a product of the union); {2} Giants or nephilim existed in later Biblical periods with no evidence of "unnatural" union (though he seems content to accept such unnatural unions without any evidence); {3} The scripturally stated reason for the flood is the absolute wickedness of man rather than God trying to stave off the spread of some "genetic defect" or hybridized breed of angel-humans; {4} Noah's "perfection in his generations" is an uprightness by faith, not some pure genetic line of human descent; and finally {5} Jesus' own commentary on the days of Noah.
As Thomas winds up his book, he is so given over to his own conclusions that almost anything satisfies as proof of his proposition. On the other hand, rather than disproving objections he simply dismisses them.
As best as I can tell, the conspiracy and "Satan's Last Assault on God's Kingdom" is, according to Thomas, in the form of current UFO/fallen angel activity. This activity will once again produce union between the sons of God (fallen angels/UFO travelers) and the daughters of men (human females), bringing on the judgment of God?? I don't think he bothers to explain why the sons of God of Genesis 6:2 were evidently of such character that they could be "marrying and giving in marriage," while current UFO beings are often hideous and incommunicable.
Bottom line -- I don't recommend this book. Times are hard; save your money! Thomas asks his readers to accept fantastic ideas on very low standards of proof.
Saturday, April 05, 2008
Christians in the USSR
Looks interesting:
David's Quest to Outmaneuever Goliath -- Clandestine Christians in the USSR, 1953-1985, a Masters thesis by Julie Behling
David's Quest to Outmaneuever Goliath -- Clandestine Christians in the USSR, 1953-1985, a Masters thesis by Julie Behling
Friday, April 04, 2008
Thursday, April 03, 2008
Inspire my prayer
I like the way Wesley acknowledges that it is God Who inspires and then accepts our prayers.
Jesu, my Savior, Brother, Friend,
On Whom I cast my every care,
On Whom for all things I depend,
Inspire, and then accept, my prayer.
Excerpt from a 7-stanza hymn by Charles Wesley (1707-1788) in Hymns and Sacred Poems, 1742.
Jesu, my Savior, Brother, Friend,
On Whom I cast my every care,
On Whom for all things I depend,
Inspire, and then accept, my prayer.
Excerpt from a 7-stanza hymn by Charles Wesley (1707-1788) in Hymns and Sacred Poems, 1742.
Wednesday, April 02, 2008
Singing at Carmine
The Brazos River Singing will be held this Saturday April 5 (d.v.) at Carmine, Texas. Carmine is on US 290 between Houston and Austin, or more specifically between Giddings -- home of the September Wendish Fest -- and Brenham -- home of Blue Bell Creameries and the best-selling single flavor of ice cream in the United States (homemade vanilla).
Tuesday, April 01, 2008
An open letter to the Internal Revenue Service
Dear IRS,
Please remove me from your mailing list.
Thanks.
Sincerely,
John Q. Public
Please remove me from your mailing list.
Thanks.
Sincerely,
John Q. Public
Monday, March 31, 2008
Obedience to the Faith
Acts 6: [7] And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.
When these priests were obedient to the faith, they repented, believed, and confessed Christ in baptism. They did not repent, believe, and fail or refuse to be baptized.-- John Kohler, New Covenant Christian Forum, Wed, 29 Aug 2007
This is how people are obedient to the faith today.
Sunday, March 30, 2008
Love constraining to obedience
Love constraining to obedience.
No strength of nature can suffice
To serve the LORD aright;
And what she has, she misapplies,
For want of clearer light.
How long beneath the law I lay
In bondage and distress!
I toiled the precept to obey,
But toiled without success.
Then to abstain from outward sin
Was more than I could do;
Now, if I feel its pow'r within,
I feel I hate it too.
Then all my servile works were done
A righteousness to raise;
Now, freely chosen in the Son,
I freely choose his ways.
What shall I do was then the word,
That I may worthier grow?
What shall I render to the LORD?
Is my enquiry now.
To see the Law by CHRIST fulfilled,
And hear his pard'ning voice;
Changes a slave into a child,
Rom 3:31
And duty into choice.
William Cowper (1731-1800)
Olney Hymns, 1779.
No strength of nature can suffice
To serve the LORD aright;
And what she has, she misapplies,
For want of clearer light.
How long beneath the law I lay
In bondage and distress!
I toiled the precept to obey,
But toiled without success.
Then to abstain from outward sin
Was more than I could do;
Now, if I feel its pow'r within,
I feel I hate it too.
Then all my servile works were done
A righteousness to raise;
Now, freely chosen in the Son,
I freely choose his ways.
What shall I do was then the word,
That I may worthier grow?
What shall I render to the LORD?
Is my enquiry now.
To see the Law by CHRIST fulfilled,
And hear his pard'ning voice;
Changes a slave into a child,
Rom 3:31
And duty into choice.
William Cowper (1731-1800)
Olney Hymns, 1779.
Friday, March 28, 2008
Sacred Harp Convention
This weekend (d.v.) Bethel Primitive at McMahan, Texas will host the 108th Annual Southwest Texas Convention. For times, map, etc. click the link.
Thursday, March 27, 2008
United response Search: Missing Persons
United response Search, Missing Persons: Robert Brown of Fort Worth has been missing since March of 2007.
Wednesday, March 26, 2008
"The Performance of History"
The Performance of History: Motivations for Revivalist Participation in Sacred Harp of the Chesapeake Bay Area. Brigita Lee Sebald, Master of Arts thesis, University of Maryland, 2005
I think this goes well with Kiri Miller's new book, and might be an interesting read before you buy Kiri's book.
The thesis is about the folklore revival setting of Sacred Harp in the Chesapeake Bay area, which includes parts of Maryland, Virginia and Pennsylvania. Brigita Sebald looks at Sacred Harp in this setting and views it in its relation to the national Sacred Harp scene.
In recounting the history of Sacred Harp, Sebald picks up a few historical inaccuracies that are not correct (in my opinion). I discuss some of these inaccuracies in Rethinkin our thinkin (though independently of any relation to this thesis). I highly recommend that you read this if you are interested in Sacred Harp. Just click on the first link to go to the pdf document.
Note: I originally intended to write more in detail about The Performance of History, but it was so long after reading it until I got around to writing this, some of the "energy" had worn off.
I think this goes well with Kiri Miller's new book, and might be an interesting read before you buy Kiri's book.
The thesis is about the folklore revival setting of Sacred Harp in the Chesapeake Bay area, which includes parts of Maryland, Virginia and Pennsylvania. Brigita Sebald looks at Sacred Harp in this setting and views it in its relation to the national Sacred Harp scene.
In recounting the history of Sacred Harp, Sebald picks up a few historical inaccuracies that are not correct (in my opinion). I discuss some of these inaccuracies in Rethinkin our thinkin (though independently of any relation to this thesis). I highly recommend that you read this if you are interested in Sacred Harp. Just click on the first link to go to the pdf document.
Note: I originally intended to write more in detail about The Performance of History, but it was so long after reading it until I got around to writing this, some of the "energy" had worn off.
Monday, March 24, 2008
Church History links
The Baptist Missionary Association Theological Seminary's Kellar Library has compiled a number of Church History links that are posted HERE.
Brief information on the Welsh Tract Baptist Church, Newcastle Co., DE, is HERE.
The story of "Gospel Missioner" T. P. Crawford and his wife Martha Foster Crawford begins HERE. I have this link for photos of the Crawfords, but I believe you must have a RootsWeb account and be logged in.
Brief information on the Welsh Tract Baptist Church, Newcastle Co., DE, is HERE.
The story of "Gospel Missioner" T. P. Crawford and his wife Martha Foster Crawford begins HERE. I have this link for photos of the Crawfords, but I believe you must have a RootsWeb account and be logged in.
Sunday, March 23, 2008
He rose
Today is a day the world and many Christians celebrate Easter -- bunny rabbits and eggs for most, though many Christians also include the resurrection of Jesus Christ.
The resurrection is among the most important of doctrines of Christianity, and also one of the most attacked. No resurrection = no Christ, no Christianity, no gospel, no hope. But Christ is risen from the dead, proving He is both Lord and Christ, with the power of the gospel unto salvation, and the power to give hope to His people. His resurrection assures the resurrection of His people, who are looking for that blessed hope and the glorious appearing of the great God and our Saviour, Jesus Christ. Amen.
The Lord is risen indeed! Hallelujah!
Now is Christ risen from the dead,
And become the first fruit of them that slept.
Hallelujah, hallelujah.
And did He rise? Did He rise?
Hear it, ye nations! hear it O ye dead!
He rose, He rose; He burst the bars of death,
And triumphed o'er the grave.
Then, then, then I rose.
Then first humanity triumphant
Passed the crystal ports of light,
And seized eternal youth.
Men all immortal hail;
Hail, heaven, all lavish of strange gifts to man,
Thine's all the glory, man's the boundless bliss.
("The Resurrection," from The Sacred Harp, 2006 Cooper Revision, p. 235)
Jesus fulfilled three nights and days,
Then He arose and left the grave.
"He is not here," the angel said,
"Why seek ye Him among the dead?"
R. L. Vaughn
The resurrection is among the most important of doctrines of Christianity, and also one of the most attacked. No resurrection = no Christ, no Christianity, no gospel, no hope. But Christ is risen from the dead, proving He is both Lord and Christ, with the power of the gospel unto salvation, and the power to give hope to His people. His resurrection assures the resurrection of His people, who are looking for that blessed hope and the glorious appearing of the great God and our Saviour, Jesus Christ. Amen.
The Lord is risen indeed! Hallelujah!
Now is Christ risen from the dead,
And become the first fruit of them that slept.
Hallelujah, hallelujah.
And did He rise? Did He rise?
Hear it, ye nations! hear it O ye dead!
He rose, He rose; He burst the bars of death,
And triumphed o'er the grave.
Then, then, then I rose.
Then first humanity triumphant
Passed the crystal ports of light,
And seized eternal youth.
Men all immortal hail;
Hail, heaven, all lavish of strange gifts to man,
Thine's all the glory, man's the boundless bliss.
("The Resurrection," from The Sacred Harp, 2006 Cooper Revision, p. 235)
Jesus fulfilled three nights and days,
Then He arose and left the grave.
"He is not here," the angel said,
"Why seek ye Him among the dead?"
R. L. Vaughn
Saturday, March 22, 2008
The LORD will provide
OLNEY HYMNS, Book 1. Hymn 7
John Newton
10.10.11.11.
The LORD will provide.
1 Though troubles assail And dangers affright,
Though friends should all fail And foes all unite;
Yet one thing secures us, Whatever betide,
The scripture assures us, The Lord will provide.
2 The birds without barn Or storehouse are fed,
From them let us learn To trust for our bread:
His saints, what is fitting, Shall ne'er he denied,
So long as 'tis written, The Lord will provide.
3 We may, like the ships, By tempest be tossed
On perilous deeps, But cannot be lost.
Though Satan enrages The wind and the tide,
The promise engages, The Lord will provide.
4 His call we obey Like Abram of old,
Not knowing our way, But faith makes us bold;
For though we are strangers We have a good Guide,
And trust in all dangers, The Lord will provide.
5 When Satan appears To stop up our path,
And fill us with fears, We triumph by faith;
He cannot take from us, Though oft he has tried,
This heart-cheering promise, The Lord will provide.
6 He tells us we're weak, Our hope is in vain,
The good that we seek We ne'er shall obtain,
But when such suggestions Our spirits have plied,
This answers all questions, The Lord will provide.
-- As posted by Stephen Conte on the PB-MB forum, 20 Dec 2007
John Newton
10.10.11.11.
The LORD will provide.
1 Though troubles assail And dangers affright,
Though friends should all fail And foes all unite;
Yet one thing secures us, Whatever betide,
The scripture assures us, The Lord will provide.
2 The birds without barn Or storehouse are fed,
From them let us learn To trust for our bread:
His saints, what is fitting, Shall ne'er he denied,
So long as 'tis written, The Lord will provide.
3 We may, like the ships, By tempest be tossed
On perilous deeps, But cannot be lost.
Though Satan enrages The wind and the tide,
The promise engages, The Lord will provide.
4 His call we obey Like Abram of old,
Not knowing our way, But faith makes us bold;
For though we are strangers We have a good Guide,
And trust in all dangers, The Lord will provide.
5 When Satan appears To stop up our path,
And fill us with fears, We triumph by faith;
He cannot take from us, Though oft he has tried,
This heart-cheering promise, The Lord will provide.
6 He tells us we're weak, Our hope is in vain,
The good that we seek We ne'er shall obtain,
But when such suggestions Our spirits have plied,
This answers all questions, The Lord will provide.
-- As posted by Stephen Conte on the PB-MB forum, 20 Dec 2007
Friday, March 21, 2008
Word of the day
Instauration -- [in-staw-rey-shuhn] noun. restoration; renewal; renovation
Example. "The love of truth, of God's Word, has all but disappeared in our time. We are committed to and pray for a great instauration." -- From The Crisis of our Time, by John W. Robbins.
Example. "The love of truth, of God's Word, has all but disappeared in our time. We are committed to and pray for a great instauration." -- From The Crisis of our Time, by John W. Robbins.
Thursday, March 20, 2008
Wednesday, March 19, 2008
Justified by His grace
“In whom we have redemption through His blood, even the forgiveness of sins.” Colossians 1:14.
"Having redemption through His blood is synonymous with the forgiveness of sins. We are said to be justified by grace—by Christ—by faith; and here believers are said to be justified by His blood—His sacrifice, which is at once the great object of faith, and the channel through which faith and every other spiritual blessing is imparted to the people of God. It has been already observed, that nothing but guilt prevents the love of God from flowing to His creatures. Christ cancelled the guilt of His people—redeemed them from the curse, and the never failing consequence is, their inheriting a blessing; their guilt is expiated, and, being justified BY HIS BLOOD, much more shall they be saved from wrath through Him; for all power in heaven and in earth is committed to Him, that He may give eternal life to those whom He has ransomed with His blood. For He is seated on His mediatory throne, and in their successive generations He calls them by His grace, guides them by His counsel, and afterwards receives them to His glory." -- James Haldane
"Having redemption through His blood is synonymous with the forgiveness of sins. We are said to be justified by grace—by Christ—by faith; and here believers are said to be justified by His blood—His sacrifice, which is at once the great object of faith, and the channel through which faith and every other spiritual blessing is imparted to the people of God. It has been already observed, that nothing but guilt prevents the love of God from flowing to His creatures. Christ cancelled the guilt of His people—redeemed them from the curse, and the never failing consequence is, their inheriting a blessing; their guilt is expiated, and, being justified BY HIS BLOOD, much more shall they be saved from wrath through Him; for all power in heaven and in earth is committed to Him, that He may give eternal life to those whom He has ransomed with His blood. For He is seated on His mediatory throne, and in their successive generations He calls them by His grace, guides them by His counsel, and afterwards receives them to His glory." -- James Haldane
Tuesday, March 18, 2008
New book, available in July (d.v.)
The following title is currently being offered at a special prepublication price.
List price $21.99
Prepublication price valid until May 30, 2008 $15.99
You save $6.00 + shipping & handling
List price $21.99
Prepublication price valid until May 30, 2008 $15.99
You save $6.00 + shipping & handling
Forthcoming new 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 By R. L. Vaughn
About the book
Materials Toward a History of Feet Washing among the Baptists compiles data on the relationship of the rite of feet washing and Baptists, particularly as practiced in Missionary Baptist churches. Arranged in a chronological and geographical format, Materials allows the reader to see records, controversies and variations of washing the saints’ feet in Baptist churches. The idea is debunked that only Free Will Baptists and Primitive Baptists practice feet washing, but that it is not practiced by the Missionary Baptists.
Publication Date: 2008
Available: July 2008
$21.99 soft cover. 8 ½” X 11”
Pages: 230, including bibliography and index
Categories: Baptists – History
ISBN: 978-1-60458-249-9
DDC: 286.09
LC: BX 6235
What others say
Vaughn did an excellent job researching an obscure subject of which contemporary Baptists have little knowledge. This book is a needed contribution to Baptist historiography. I know of nothing like it. – C. B. Anderson (retired), Jacksonville College , Jacksonville , TX
The volume by R. L. Vaughn, Materials Toward a History of Feet Washing Among the Baptists, is an exhaustive compilation of source materials on feet washing as practiced by Baptists and even others. The work covers practically every aspect of the subject, including definitions of the rite, its biblical and historical roots, its manner of observance past and present, its practice by group and geographical location, and even arguments of those opposed to it. Although the work focuses on Missionary Baptists in the USA and abroad as over against Primitive Baptists, it nevertheless includes all Baptist parties and even bodies outside the Baptist fold. An extra bonus is its appendix that includes a listing of Baptist groups and subgroups in the USA and British Isles , a comprehensive and detailed listing not found elsewhere. This work is an excellent study, providing a most valuable list of sources on a practice, although bypassed by a great many today, that is observed by others as an observance with a biblical mandate. – Albert W. Wardin, Jr., Professor Emeritus of History, Belmont University, Nashville, TN; author of The Twelve Tribes of Baptists in the USA: a Historical and Statistical Analysis
Brother Robert Vaughn has painstakingly assembled a massive amount of historical data about the practice of washing the saint's feet. He has taken great care to give the reader a reference for each statement made concerning the history of feet washing. In addition, he has taken great care to arrange the material so that one can easily access the material by time period or geographical region. This is a great help to one who is going to use this book for research.
I cannot recommend this book too highly. If you are a feet washing Baptist (or if you are not, and are simply curious about the practice) you would do well to purchase and read this book to learn more of the history of a Biblical, but often neglected and despised practice. – Jason L. Skipper, Carriere, MS. Pastor, Wilmer Missionary Baptist Church/Centerville Missionary Baptist Church
CONTENTS
Foreword
Preface
Introduction
Biblical Overview
Feet Washing in Early Christian Contexts
Feet Washing among the Continental Anabaptists
Feet Washing in the British Isles
Feet Washing in North America
Feet Washing in Other Regions
Final Thoughts
Appendices
Feet washing by Baptist Groups
Baptist Groups in the United States
Predestinarian Baptist Groups
Baptist Groups in Canada
Baptist Groups in the British Isles
Feet Washing in other Groups
Anglicanism, Catholicism and Orthodoxy
Foot washing by A. T. Green
My Story by Joyce Beaty-Shembarger
Mt. Zion Association report
Some debates on Feet washing
Letter from M. F. Wheeler
Pleasant Valley circular letter, 1898
Bits and Pieces
Bibliography
Further Reading
Index
Order from:
WAYMARK PUBLICATIONS
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MOUNT ENTERPRISE TX 75681
PH 903.812.9767
Prices/payments are in U. S. Dollars. Postage and handling are included for U. S. shipments. For insurance and signature confirmation, add $2.05. International shipments – e-mail for shipping prices. The following forms of payment are accepted:
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Monday, March 17, 2008
Two Olney Hymns
#170 (BOOK II #29)
John Newton --- C. M.
Alas! by nature how depraved,
How prone to every ill!
Our lives, to Satan, how enslaved,
How obstinate our will!
And can such sinners be restored,
Such rebels reconciled?
Can grace itself the means afford
To make a foe a child?
Yes, grace has found the wondrous means
Which shall effectual prove;
To cleanse us from our countless sins,
And teach our hearts to love.
Jesus for sinners undertakes,
And died that we may live;
His blood a full atonement makes,
And cries aloud, “Forgive.”
Yet one thing more must grace provide,
To bring us home to God;
Or we shall slight the LORD, who died,
And trample on his blood.
The Holy Spirit must reveal
The Savior’s work and worth;
Then the hard heart begins to feel
A new and heavenly birth.
Thus bought with blood, and born again,
Redeemed, and saved, by grace
Rebels, in God’s own house obtain
A son’s and daughter’s place.
William Cowper (1731-1800)
Olney Hymns, 1779.
My soul thirsteth for God.
I thirst, but not as once I did,
The vain delights of earth to share;
Thy wounds, EMMANUEL, all forbid,
That I should seek my pleasures there.
It was the sight of thy dear cross,
First weaned my soul from earthly things;
And taught me to esteem as dross,
The mirth of fools and pomp of kings.
I want that grace that springs from thee,
That quickens all things where it flows;
And makes a wretched thorn, like me,
Bloom as the myrtle, or the rose.
Dear fountain of delight unknown!
No longer sink below the brim;
But overflow, and pour me down
A living, and life-giving stream!
For sure, of all the plants that share
The notice of thy Father's eye;
None proves less grateful to his care,
Or yields him meaner fruit than I.
John Newton --- C. M.
Alas! by nature how depraved,
How prone to every ill!
Our lives, to Satan, how enslaved,
How obstinate our will!
And can such sinners be restored,
Such rebels reconciled?
Can grace itself the means afford
To make a foe a child?
Yes, grace has found the wondrous means
Which shall effectual prove;
To cleanse us from our countless sins,
And teach our hearts to love.
Jesus for sinners undertakes,
And died that we may live;
His blood a full atonement makes,
And cries aloud, “Forgive.”
Yet one thing more must grace provide,
To bring us home to God;
Or we shall slight the LORD, who died,
And trample on his blood.
The Holy Spirit must reveal
The Savior’s work and worth;
Then the hard heart begins to feel
A new and heavenly birth.
Thus bought with blood, and born again,
Redeemed, and saved, by grace
Rebels, in God’s own house obtain
A son’s and daughter’s place.
William Cowper (1731-1800)
Olney Hymns, 1779.
My soul thirsteth for God.
I thirst, but not as once I did,
The vain delights of earth to share;
Thy wounds, EMMANUEL, all forbid,
That I should seek my pleasures there.
It was the sight of thy dear cross,
First weaned my soul from earthly things;
And taught me to esteem as dross,
The mirth of fools and pomp of kings.
I want that grace that springs from thee,
That quickens all things where it flows;
And makes a wretched thorn, like me,
Bloom as the myrtle, or the rose.
Dear fountain of delight unknown!
No longer sink below the brim;
But overflow, and pour me down
A living, and life-giving stream!
For sure, of all the plants that share
The notice of thy Father's eye;
None proves less grateful to his care,
Or yields him meaner fruit than I.
Sunday, March 16, 2008
Saint Patrick a Baptist?
Around this time every year, thoughts turn to “Saint Patrick”. Now, most people are thinking of parades and wearing green, but some Baptists wonder “Was St. Patrick a Baptist?” Here are links to some sites that discuss it, another Baptist site with St. Patrick quotes and other items. I do not know whether or not he was. I have read his writings and am convinced he was not Roman Catholic. Regardless, perhaps this will entertain through another St. Patrick’s Day season of the year.
St. Patrick a Baptist! by L. K. Landis
St. Patrick was a Baptist, by John Summerfield Wimbish
Was Saint Patrick A Baptist? by W. A. Jarrel
St. Patrick was a Baptist preacher, by W. A. Criswell
The Real St. Patrick, by Ted Olsen
The “Confessio” of Saint Patrick
St. Patrick quotes
St. Patrick a Baptist! by L. K. Landis
St. Patrick was a Baptist, by John Summerfield Wimbish
Was Saint Patrick A Baptist? by W. A. Jarrel
St. Patrick was a Baptist preacher, by W. A. Criswell
The Real St. Patrick, by Ted Olsen
The “Confessio” of Saint Patrick
St. Patrick quotes
Friday, March 14, 2008
Land of cornbread and buttermilk
A little while back a prominent blogger created a stir with cornbread and buttermilk. Seems in his world these two elements seemed to constitute a racial slur.
I grew up in the land of cornbread and buttermilk. There was nothing racial about it -- rural blacks and whites alike enjoyed the combination (maybe even some city folks, too). My 92 year old mother still loves cornbread and buttermilk. My paternal great-grandfather took two glasses of buttermilk for supper -- one straight and the last glass sweetened with ribbon cane or sorghum syrup. As for me, "water" my store-bought buttermilk down with about half sweet milk.
I grew up in the land of cornbread and buttermilk. I grew up in a land where couches were called divans, where women named Stella & Ella were called Steller and Eller, and where parents had convinced children that the leg was the best part of the chicken. Rural East Texas life was a good land to come up in. Imperfect. But good.
I grew up in the land of cornbread and buttermilk. There was nothing racial about it -- rural blacks and whites alike enjoyed the combination (maybe even some city folks, too). My 92 year old mother still loves cornbread and buttermilk. My paternal great-grandfather took two glasses of buttermilk for supper -- one straight and the last glass sweetened with ribbon cane or sorghum syrup. As for me, "water" my store-bought buttermilk down with about half sweet milk.
I grew up in the land of cornbread and buttermilk. I grew up in a land where couches were called divans, where women named Stella & Ella were called Steller and Eller, and where parents had convinced children that the leg was the best part of the chicken. Rural East Texas life was a good land to come up in. Imperfect. But good.
Thursday, March 13, 2008
A look at Loewen's "...Women in the Bible"
Things that no one ever told you about Women in the Bible: Theory vs. Fact was written by Mona Loewen (a member of Emmanuel Baptist Church, Enid, Oklahoma) and posted on the Grace and Truth to You blog. You can click on the above link to read Loewen's writing. Below I give a few of my thoughts on it.
Loewen's thesis is "The real women who are the heroines of the Bible define the role of women by their real lives."
The logic appears to be:
1. The real women who are the heroines of the Bible define the role of women by their real lives.
2. Here are some real women, how they lived and acted.
3. These are the examples women should emulate, regardless of instructions on how women should live and act.
Mona Loewen does a service by calling attention to these women of the Bible. Chauvinists and feminists alike often mistakenly paint a bleak picture of all Biblical (and other ancient) women as mere chattel. Contrary to this, the Bible portrays historical women who had influence in their nations and in their families. I do not agree with some of Loewen's conclusions. But those who do not know about these women in the Bible need to start reading their Bibles.
Loewen paints a lop-sided picture (some of those in the opposition can be charged with the same). For example when she writes, "Tamar knew what was the ‘right thing’ for her father-in-law to do and made sure he did" she fails to address that the "right thing" was for her to obtain children from his other son, not pose as a prostitute and get with child by her father-in-law. Would she advocate that her daughter-in-law follow the example of Tamar, or her daughters act as did Lot's?
In her zeal to stress certain acts as examples for real women, Loewen writes, "Had [Tamar] not taken some leadership the lineage of Jesus would have fallen apart." To assert that Tamar saved the Messiah's lineage jettisons the Sovereignty of God, who works all things after the counsel of His will.
Loewen asserts the assertiveness of certain Biblical women is prescriptive, but makes no case to show why we should take the prescription. She does not present any case for the harmony of these assertions and apparent apostolic teaching to the contrary. To posit "real women who are the heroines of the Bible define the role of women by their real lives" (fact) versus "scripture from Paul's letters" (theory) creates an unbiblical dilemma. The actions of real women whom the Bible presents are heroines, when studied and harmonized with scriptural teaching about women, can help us understand the Biblical role of women. To do otherwise is to miss the full scope of Biblical counsel.
If her thesis is true, we could also say, "The real men who are the heroes of the Bible define the role of men by their real lives." Dispense with the theoretical will of God. The actions of men like Abraham, Jacob, David and Solomon define what men should really be like. Allowing your wife to be placed in another man’s harem, marrying two women and also having children by their handmaids, and having your lover’s husband killed were the actions of real men the Bible defines as "heroes". Do we really believe their actions define the Biblical role of men? Or should we perhaps compare their actions to the revealed will of God.
Loewen's thesis is "The real women who are the heroines of the Bible define the role of women by their real lives."
The logic appears to be:
1. The real women who are the heroines of the Bible define the role of women by their real lives.
2. Here are some real women, how they lived and acted.
3. These are the examples women should emulate, regardless of instructions on how women should live and act.
Mona Loewen does a service by calling attention to these women of the Bible. Chauvinists and feminists alike often mistakenly paint a bleak picture of all Biblical (and other ancient) women as mere chattel. Contrary to this, the Bible portrays historical women who had influence in their nations and in their families. I do not agree with some of Loewen's conclusions. But those who do not know about these women in the Bible need to start reading their Bibles.
Loewen paints a lop-sided picture (some of those in the opposition can be charged with the same). For example when she writes, "Tamar knew what was the ‘right thing’ for her father-in-law to do and made sure he did" she fails to address that the "right thing" was for her to obtain children from his other son, not pose as a prostitute and get with child by her father-in-law. Would she advocate that her daughter-in-law follow the example of Tamar, or her daughters act as did Lot's?
In her zeal to stress certain acts as examples for real women, Loewen writes, "Had [Tamar] not taken some leadership the lineage of Jesus would have fallen apart." To assert that Tamar saved the Messiah's lineage jettisons the Sovereignty of God, who works all things after the counsel of His will.
Loewen asserts the assertiveness of certain Biblical women is prescriptive, but makes no case to show why we should take the prescription. She does not present any case for the harmony of these assertions and apparent apostolic teaching to the contrary. To posit "real women who are the heroines of the Bible define the role of women by their real lives" (fact) versus "scripture from Paul's letters" (theory) creates an unbiblical dilemma. The actions of real women whom the Bible presents are heroines, when studied and harmonized with scriptural teaching about women, can help us understand the Biblical role of women. To do otherwise is to miss the full scope of Biblical counsel.
If her thesis is true, we could also say, "The real men who are the heroes of the Bible define the role of men by their real lives." Dispense with the theoretical will of God. The actions of men like Abraham, Jacob, David and Solomon define what men should really be like. Allowing your wife to be placed in another man’s harem, marrying two women and also having children by their handmaids, and having your lover’s husband killed were the actions of real men the Bible defines as "heroes". Do we really believe their actions define the Biblical role of men? Or should we perhaps compare their actions to the revealed will of God.
Wednesday, March 12, 2008
Two Baptists - two churches
Two Catholics, two Jews and two Baptists were stranded on a desert island. When they were found years later, the Catholics had started a cathedral. The Jews had founded a temple. And the two Baptists had started the First Baptist Church and the Second Baptist Church. -- first seen in "HERE a Baptist, THERE a Baptist; Plowing through the plethora of Baptist options can be intimidating, but it can be done," by Laura Lynn Brown, Arkansas Democrat-Gazette, Jan. 29, 2004
Tuesday, March 11, 2008
Tales from the Temple
Three chapters of The Texas Baptist Crucible: Tales from the Temple can be found HERE. A review of the book by Evan May is available on Triablogue.
Does private behavior matter?
Does private behavior matter for public officials? A "call-girl scandal" related to New York Governor Eliot Spitzer is big news today. Steven Cohen, a professor of public administration at Columbia University, said:
"This isn't Britney Spears we're talking about. This is the governor. The bottom line is, he controls the National Guard and the state police. He could have people come to arrest you and me tomorrow. So his private behavior does become a public issue."
What do you think? Does it matter?
"This isn't Britney Spears we're talking about. This is the governor. The bottom line is, he controls the National Guard and the state police. He could have people come to arrest you and me tomorrow. So his private behavior does become a public issue."
What do you think? Does it matter?
Monday, March 10, 2008
Also from California
In Long Beach, California, an apartment building near two day care centers and a middle school is housing 12-15 registered sex offenders. According to some reports the building owner receives money from the Federal Government as an incentive to house them.
Perhaps California lawmakers can briefly tear themselves away from the pursuit of the evil home schoolers to see whether our Federal Government is using our tax dollars to place child sex predators in apartments near buildings where children are required to be.
[Note: compiled from several sources; if anyone has more details on this subject, I would be interested in reading them]
Perhaps California lawmakers can briefly tear themselves away from the pursuit of the evil home schoolers to see whether our Federal Government is using our tax dollars to place child sex predators in apartments near buildings where children are required to be.
[Note: compiled from several sources; if anyone has more details on this subject, I would be interested in reading them]
Saturday, March 08, 2008
Remember the clock
Tomorrow (Sunday the 9th) morning at 2 a.m. marks a bi-annual psychological warfare of the United States government against its people.
California attacks home schoolers
Thanks to Jason Skipper's blog, I noticed the following, which is kind of scary:
Judge orders homeschoolers into government education
California has gone on the attack against homeschooling with a new law, and the linked article gives some information about one family's court struggle. You should be able to "google" and find much more on the subect. According to the article, the 2nd Appellate Court in Los Angeles said this family's "sincerely held religious beliefs" are "not the quality of evidence that permits us to say that application of California's compulsory public school education law to them violates their First Amendment rights."
Since homeschoolers average 20 points higher in tests than the American public school average, there IS NOT AN EDUCATIONAL REASON for California's law. So why are they doing it?
I wonder if there are any Amish families in California. How long will it take to also force them into public education under California's compulsory public school education law?
Judge orders homeschoolers into government education
California has gone on the attack against homeschooling with a new law, and the linked article gives some information about one family's court struggle. You should be able to "google" and find much more on the subect. According to the article, the 2nd Appellate Court in Los Angeles said this family's "sincerely held religious beliefs" are "not the quality of evidence that permits us to say that application of California's compulsory public school education law to them violates their First Amendment rights."
Since homeschoolers average 20 points higher in tests than the American public school average, there IS NOT AN EDUCATIONAL REASON for California's law. So why are they doing it?
I wonder if there are any Amish families in California. How long will it take to also force them into public education under California's compulsory public school education law?
Friday, March 07, 2008
Remember...
NEVER DRIVE IN THE RAIN WITH YOUR CRUISE CONTROL ON. -- a reminder contained in an e-mail from Marvin Curnutt
Smith Memorial Sacred Harp Singing has been moved to Garden Valley due to hail damage at the New Harmony Community center.
Smith Memorial Sacred Harp Singing has been moved to Garden Valley due to hail damage at the New Harmony Community center.
Thursday, March 06, 2008
Egyptian Bondage Sojourn
Egyptian Bondage Sojourn by Sam Whittington
How long were the children of Israel in Egypt? Four hundred years? Or less? It is commonly believed that the children of Israel were in Egypt for 400 years. Some say 430 years was the length of their stay. Both numbers are found in the Scriptures. The children of Israel sojourning in Egypt and their afflictions are synonymous with each other, so one would think the 430 years would refer to sojourning, while the 400 years would deal with affliction or bondage.
In Gen. 15:13, we read: And He said unto Abram, Know of a surety thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years...
Does this teach they were in Egypt for 400 years? Certainly not! It only teaches of 400 years of affliction.
In Exodus 12:40, we read: Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.
This text could be taken two ways: 1) the sojourning was 430 years; or 2) they were in Egypt 430 years. Stephen makes reference to this in Acts 7:6: And God spake on this wise, That his seed should sojourn in a strange land: and that they should bring them into bondage, and entreat them evil four hundred years.
Doesn’t the text teach 400 years of evil rather than 400 years of sojourning? We attempt to prove the sojourning started with Abram in Mesopotamia and ended in the Exodus, while the affliction began with Isaac’s feast (Gen. 21:8). The Apostle Paul writes in Galatians 3:17 that it was 430 years from the promise to the law: And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
We now read Exodus 12:41: And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt.
From this let’s do some math. In Genesis 12:1-4, we find that Abram was 75 years old when he left Haran with the promise of God, our starting point. Isaac was born 25 years later when Abraham was 100 years old (Genesis 21:5), this being 25 years after the promise. In Genesis 25:26, Isaac was 60 years old when Jacob was born, this being 85 years after the promise. Jacob was 130 years old when the journey was made into Egypt (Genesis 47:8-9), which totals 215 years from the promise to the entering into Egypt. Now subtract 215 from 430, which equals 215, this being their stay in Egypt.
We will now look at our subject from another direction. In Genesis 46:8-26, we-find who went down into Egypt with Jacob. In verse 11, Kohath is listed in the group, but Kohath’s age is not given. Exodus 6:18 states that Kohath begot Amram, and Kohath lived 133 years. The 20th verse of the same chapter reveals in part that Amram begot Moses and lived 137 years. Moses was about 80 years old when the Exodus occurred (Exodus 7:7). We now add these numbers up: 133 + 137 + 80 = 350. This is far short of 400 years. Also, these years don’t consider a maturing in order to father an offspring. If Kohath and Amram were both 60 years old, as Isaac was, we could subtract 120 from 350, leaving 230 years, which is very dose to the 215 years.
God told Abram in Genesis 15:16, But in the fourth generation they shall come hither again....
In a spiritual sense, this prophecy was fulfilled in Joseph (Jos. 24:32), but in a natural sense, the fulfillment was in Moses. From Genesis 50:23, we can conclude that Joseph saw his descendents that would exit Egypt. Joseph was 110 years old at death (Genesis 50:26), and he was 39 when Jacob came down (Genesis 41:46; 45:6), which leaves 71 years of Joseph’s life with his brethren in Egypt. Seventy-one from 215 leaves 144 years, this being a minimum age for the fourth generation, which is reasonable. Seventy-one from 400 leaves 329 years. This also would be a minimum age for the fourth generation, which is not reasonable. Eber lived 460 years (Genesis 11:16-17), an age comparable to 329 which was some 13 generations before.
Now, to the affliction. When Isaac was weaned, Abraham made a feast, and Sarah saw Ishmael mocking her son (Genesis 21:8-9). In Galatians 4:22-31, we read about these two sons. Notice the words bondage and affliction. How old was Isaac at the feast? We don’t know! Would 5 years be reasonable? If so, this would make 30 years from the promise to the affliction.
In 1 Samuel 1:24; 2:11, we read how Hannah left Samuel with Eli when he was weaned. How old do you suppose Samuel was when his mother left him with Eli? Another thought: Who took Joseph to Egypt? (See Genesis 37:28). Did not our personal Egyptian affliction begin when God weaned us from the flesh and gave us grace to eat at His table?
-- By Sam Whittington (elder)
How long were the children of Israel in Egypt? Four hundred years? Or less? It is commonly believed that the children of Israel were in Egypt for 400 years. Some say 430 years was the length of their stay. Both numbers are found in the Scriptures. The children of Israel sojourning in Egypt and their afflictions are synonymous with each other, so one would think the 430 years would refer to sojourning, while the 400 years would deal with affliction or bondage.
In Gen. 15:13, we read: And He said unto Abram, Know of a surety thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years...
Does this teach they were in Egypt for 400 years? Certainly not! It only teaches of 400 years of affliction.
In Exodus 12:40, we read: Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.
This text could be taken two ways: 1) the sojourning was 430 years; or 2) they were in Egypt 430 years. Stephen makes reference to this in Acts 7:6: And God spake on this wise, That his seed should sojourn in a strange land: and that they should bring them into bondage, and entreat them evil four hundred years.
Doesn’t the text teach 400 years of evil rather than 400 years of sojourning? We attempt to prove the sojourning started with Abram in Mesopotamia and ended in the Exodus, while the affliction began with Isaac’s feast (Gen. 21:8). The Apostle Paul writes in Galatians 3:17 that it was 430 years from the promise to the law: And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
We now read Exodus 12:41: And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt.
From this let’s do some math. In Genesis 12:1-4, we find that Abram was 75 years old when he left Haran with the promise of God, our starting point. Isaac was born 25 years later when Abraham was 100 years old (Genesis 21:5), this being 25 years after the promise. In Genesis 25:26, Isaac was 60 years old when Jacob was born, this being 85 years after the promise. Jacob was 130 years old when the journey was made into Egypt (Genesis 47:8-9), which totals 215 years from the promise to the entering into Egypt. Now subtract 215 from 430, which equals 215, this being their stay in Egypt.
We will now look at our subject from another direction. In Genesis 46:8-26, we-find who went down into Egypt with Jacob. In verse 11, Kohath is listed in the group, but Kohath’s age is not given. Exodus 6:18 states that Kohath begot Amram, and Kohath lived 133 years. The 20th verse of the same chapter reveals in part that Amram begot Moses and lived 137 years. Moses was about 80 years old when the Exodus occurred (Exodus 7:7). We now add these numbers up: 133 + 137 + 80 = 350. This is far short of 400 years. Also, these years don’t consider a maturing in order to father an offspring. If Kohath and Amram were both 60 years old, as Isaac was, we could subtract 120 from 350, leaving 230 years, which is very dose to the 215 years.
God told Abram in Genesis 15:16, But in the fourth generation they shall come hither again....
In a spiritual sense, this prophecy was fulfilled in Joseph (Jos. 24:32), but in a natural sense, the fulfillment was in Moses. From Genesis 50:23, we can conclude that Joseph saw his descendents that would exit Egypt. Joseph was 110 years old at death (Genesis 50:26), and he was 39 when Jacob came down (Genesis 41:46; 45:6), which leaves 71 years of Joseph’s life with his brethren in Egypt. Seventy-one from 215 leaves 144 years, this being a minimum age for the fourth generation, which is reasonable. Seventy-one from 400 leaves 329 years. This also would be a minimum age for the fourth generation, which is not reasonable. Eber lived 460 years (Genesis 11:16-17), an age comparable to 329 which was some 13 generations before.
Now, to the affliction. When Isaac was weaned, Abraham made a feast, and Sarah saw Ishmael mocking her son (Genesis 21:8-9). In Galatians 4:22-31, we read about these two sons. Notice the words bondage and affliction. How old was Isaac at the feast? We don’t know! Would 5 years be reasonable? If so, this would make 30 years from the promise to the affliction.
In 1 Samuel 1:24; 2:11, we read how Hannah left Samuel with Eli when he was weaned. How old do you suppose Samuel was when his mother left him with Eli? Another thought: Who took Joseph to Egypt? (See Genesis 37:28). Did not our personal Egyptian affliction begin when God weaned us from the flesh and gave us grace to eat at His table?
-- By Sam Whittington (elder)
Wednesday, March 05, 2008
Tuesday, March 04, 2008
Grace Baptist Churches in England
Grace Baptist Churches in England by Philip Tait, pastor of Hardwick Baptist Church, Stockton-on-Tees, England
To understand where we are now, we need to go back a bit. Until the Nineteenth Century, the vast majority of English Baptist Churches, whether Open or Strict, were Particular in doctrine. When the Baptist Union was formed, it was a union of Particular Baptist churches. However, there was a drift into Arminianism during the Nineteenth Century, so that by the end of the century, the position was that the majority of Baptist churches were General and Open, while a substantial minority were Strict and Particular – and were thereafter usually referred to as “Strict Baptist Churches”. (This is quite distinct from the usage of the Seventeenth Century, where “strict Baptist” – with a small “s” – meant a church that insisted on believers’ baptism as a condition of membership.)
However, the Strict Baptist Churches were divided among themselves over quite minor points of doctrine. The different groups were identified by which magazine they read (from the most strict to the most liberal): The Gospel Standard, The Christian’s Pathway, and The Gospel Herald. This gave rise to what is the most distinctive thing about Strict/ Particular/Grace Baptist Churches to this day, namely that there a large number of overlapping organisations, but no central body.
The Baptist Union having deserted the Particular position, some of the Strict Baptist Churches organised themselves into these groupings:
« The Metropolitan Association of Strict Baptist Churches, now The Association of Grace Baptist Churches (South East).
« The Suffolk and Norfolk Association of Strict Baptist Churches, now The Association of Grace Baptist Churches (East Anglia).
« The Cambridge and East Midlands Union of Strict Baptist Churches, now The Association of Grace Baptist Churches (East Midlands).
« The Northern Union of Particular Baptist Churches. During the Twentieth Century, the Northern Union was wound up. Its financial and legal responsibilities were transferred to the smaller of the two Particular Baptist trust companies, The Strict and Particular Baptist Trust Corporation (now the Grace Baptist Trust Corporation). The spiritual side of the work was transferred to a new organisation, the Northern Fellowship of Particular Baptist Churches. Later, the Northern Fellowship adopted a regional form of organisation, before it was eventually disbanded altogether.
Meanwhile, the Standard churches organised themselves, with very tight central control. There are four separate organisations run by the same committee, and known collectively as “The Gospel Standard Societies”. There has been very little connection between the Standard churches and others since 1900.
In the 1960s the different Strict Baptist churches came to see how much they had in common. There were a number of impulses that pushed the churches in that direction. First, the arrival of men who had left other denominations to associate with the Strict Baptists, to whom the old divisions meant nothing.
Second, the financial failure (practically simultaneous) of The Christian’s Pathway and The Gospel Herald. A third magazine, The Free Grace Record, took over the assets of The Gospel Herald, and became the new denominational magazine, Grace Magazine. Unlike the old magazines has been for all the churches, and not just one group of them. Grace Magazine was also later given half the assets of The Christian’s Pathway.
Third, the emergence of other Particular Baptist Churches that had never been associated with the Strict Baptists. These included old churches (some hundreds of years old) that had never been in any kind of association at any time in their history, new churches that had recently been formed, and churches that had recently seceded from the Baptist Union or other non-Evangelical denominations. These churches, along with some Strict Baptist Churches, began to meet annually in The Assembly of Baptised Churches Holding the Doctrines of Grace (ABCDG). Meanwhile, the Strict Baptist Churches had also begun to meet annually as the National Assembly of Strict Baptist Pastors and Deacons. The National Assembly was responsible for issuing the 1966 Baptist Affirmation of Faith, which is one of two doctrinal statements used by our churches, the other being the 1689 London Confession of Faith (which is the basis of, and virtually identical with, the American Philadelphia Confession).
The Assemblies were wound up in 1980. (I was at the last meeting of the ABCDG, which was held in St John’s Wood Road Baptist Church in central London. I never imagined at the time that I would become Pastor of that church in 1989!) The new annual conference, formed by merging the old Assemblies, is Grace Baptist Assembly, which has met most years since 1981. It has no organisation – only a steering committee to make the arrangements – and no authority over the churches. It is not a denomination, and exists only while it is sitting.
The Grace Baptist Churches are listed in the Grace Directory. The magazine – though it is a separate organisation from the directory – distributes copies with the January issue each year. Today two things give the Grace Baptist Churches today their common identity:
« They are Particular/Reformed/Calvinistic in their theology. This is expressed by adherence to either the 1689 Confession or the 1966 Affirmation.
« They have a closed/baptised membership. Churches that admit members who have not been baptised as believers are not eligible to be listed in the Grace Directory. Some also practise Strict Communion (including all the churches in the three area associations).
My own background is virtually paradigmatic of all this. My father was a Congregational minister, who was baptised as believer in a Strict Baptist church during the 1960s, and became a Strict Baptist pastor in 1969. I was pastor of St John’s Wood Road Baptist Church, London, from 1989 to 2004. This is an old nineteenth-century Strict Baptist church – but in a fine 1989 building. It is a member of the South-East Association, though history records that when the Association was formed in the Nineteenth Century, the church refused to join, on the grounds that the doctrinal formulations were not tight enough. Since 2004 I have been in the north of England, at a church in Stockton-on-Tees that has recently withdrawn from the Baptist Union, so the history of the 1960s is being repeated.
This description of Grace Baptist Churches applies only to England. There are a few churches in other countries that choose to identify with us, and the churches belonging to the Fellowship of Reformed Baptist Churches in New Zealand are also listed in the Grace Directory. But even places as near to home as Scotland, Wales and Ireland have their own quite separate history and traditions.
In addition to pastoring Hardwick, Brother Tait teaches Biblical Theology at the Teesside School of Christian Studies. He also added a booklist, which will be helpful. Most of the books are published in the UK.
To understand where we are now, we need to go back a bit. Until the Nineteenth Century, the vast majority of English Baptist Churches, whether Open or Strict, were Particular in doctrine. When the Baptist Union was formed, it was a union of Particular Baptist churches. However, there was a drift into Arminianism during the Nineteenth Century, so that by the end of the century, the position was that the majority of Baptist churches were General and Open, while a substantial minority were Strict and Particular – and were thereafter usually referred to as “Strict Baptist Churches”. (This is quite distinct from the usage of the Seventeenth Century, where “strict Baptist” – with a small “s” – meant a church that insisted on believers’ baptism as a condition of membership.)
However, the Strict Baptist Churches were divided among themselves over quite minor points of doctrine. The different groups were identified by which magazine they read (from the most strict to the most liberal): The Gospel Standard, The Christian’s Pathway, and The Gospel Herald. This gave rise to what is the most distinctive thing about Strict/ Particular/Grace Baptist Churches to this day, namely that there a large number of overlapping organisations, but no central body.
The Baptist Union having deserted the Particular position, some of the Strict Baptist Churches organised themselves into these groupings:
« The Metropolitan Association of Strict Baptist Churches, now The Association of Grace Baptist Churches (South East).
« The Suffolk and Norfolk Association of Strict Baptist Churches, now The Association of Grace Baptist Churches (East Anglia).
« The Cambridge and East Midlands Union of Strict Baptist Churches, now The Association of Grace Baptist Churches (East Midlands).
« The Northern Union of Particular Baptist Churches. During the Twentieth Century, the Northern Union was wound up. Its financial and legal responsibilities were transferred to the smaller of the two Particular Baptist trust companies, The Strict and Particular Baptist Trust Corporation (now the Grace Baptist Trust Corporation). The spiritual side of the work was transferred to a new organisation, the Northern Fellowship of Particular Baptist Churches. Later, the Northern Fellowship adopted a regional form of organisation, before it was eventually disbanded altogether.
Meanwhile, the Standard churches organised themselves, with very tight central control. There are four separate organisations run by the same committee, and known collectively as “The Gospel Standard Societies”. There has been very little connection between the Standard churches and others since 1900.
In the 1960s the different Strict Baptist churches came to see how much they had in common. There were a number of impulses that pushed the churches in that direction. First, the arrival of men who had left other denominations to associate with the Strict Baptists, to whom the old divisions meant nothing.
Second, the financial failure (practically simultaneous) of The Christian’s Pathway and The Gospel Herald. A third magazine, The Free Grace Record, took over the assets of The Gospel Herald, and became the new denominational magazine, Grace Magazine. Unlike the old magazines has been for all the churches, and not just one group of them. Grace Magazine was also later given half the assets of The Christian’s Pathway.
Third, the emergence of other Particular Baptist Churches that had never been associated with the Strict Baptists. These included old churches (some hundreds of years old) that had never been in any kind of association at any time in their history, new churches that had recently been formed, and churches that had recently seceded from the Baptist Union or other non-Evangelical denominations. These churches, along with some Strict Baptist Churches, began to meet annually in The Assembly of Baptised Churches Holding the Doctrines of Grace (ABCDG). Meanwhile, the Strict Baptist Churches had also begun to meet annually as the National Assembly of Strict Baptist Pastors and Deacons. The National Assembly was responsible for issuing the 1966 Baptist Affirmation of Faith, which is one of two doctrinal statements used by our churches, the other being the 1689 London Confession of Faith (which is the basis of, and virtually identical with, the American Philadelphia Confession).
The Assemblies were wound up in 1980. (I was at the last meeting of the ABCDG, which was held in St John’s Wood Road Baptist Church in central London. I never imagined at the time that I would become Pastor of that church in 1989!) The new annual conference, formed by merging the old Assemblies, is Grace Baptist Assembly, which has met most years since 1981. It has no organisation – only a steering committee to make the arrangements – and no authority over the churches. It is not a denomination, and exists only while it is sitting.
The Grace Baptist Churches are listed in the Grace Directory. The magazine – though it is a separate organisation from the directory – distributes copies with the January issue each year. Today two things give the Grace Baptist Churches today their common identity:
« They are Particular/Reformed/Calvinistic in their theology. This is expressed by adherence to either the 1689 Confession or the 1966 Affirmation.
« They have a closed/baptised membership. Churches that admit members who have not been baptised as believers are not eligible to be listed in the Grace Directory. Some also practise Strict Communion (including all the churches in the three area associations).
My own background is virtually paradigmatic of all this. My father was a Congregational minister, who was baptised as believer in a Strict Baptist church during the 1960s, and became a Strict Baptist pastor in 1969. I was pastor of St John’s Wood Road Baptist Church, London, from 1989 to 2004. This is an old nineteenth-century Strict Baptist church – but in a fine 1989 building. It is a member of the South-East Association, though history records that when the Association was formed in the Nineteenth Century, the church refused to join, on the grounds that the doctrinal formulations were not tight enough. Since 2004 I have been in the north of England, at a church in Stockton-on-Tees that has recently withdrawn from the Baptist Union, so the history of the 1960s is being repeated.
This description of Grace Baptist Churches applies only to England. There are a few churches in other countries that choose to identify with us, and the churches belonging to the Fellowship of Reformed Baptist Churches in New Zealand are also listed in the Grace Directory. But even places as near to home as Scotland, Wales and Ireland have their own quite separate history and traditions.
In addition to pastoring Hardwick, Brother Tait teaches Biblical Theology at the Teesside School of Christian Studies. He also added a booklist, which will be helpful. Most of the books are published in the UK.
Some background on next entry
American Baptists are often "self-consumed" and have only limited knowledge of Baptists in other countries. When I say that, I don't mean that we are necessarily selfishly unconcerned. But we live in a country of large geographical area and lots of Baptists. We often have trouble understanding the different Baptists here, much less elsewhere. The travels of the majority of us are limited to our own country or even much smaller regions within it. It is just "too much trouble" to try to understand Baptists elsewhere that we don't know and don't meet. Even persons such as I who make it a habit to collect information on Baptists don't really grasp the intricacies, organization and beliefs of Baptists about whom we've only read. We need the insight of an "insider". The phenomenon of the World Wide Web has brought us much closer and given us opportunities of communicating with our Baptist brethren elsewhere that we wouldn't have even dreamed of a few years ago. My next post will be an article on Grace Baptists by Philip Tait.
Back in January, Brother Tait added some information about British Grace Baptist organizations to my blog entry Baptists in Britain, Australia and Canada. Afterward we exchanged some e-mails in which he provided further information, and I asked if I could post it on my blog. He graciously formatted his information into the following article, giving a summary of who Grace Baptists in England are, and how they got to be where they are. Thank you, Brother Tait.
Perhaps there are other Baptists in other places who would be willing to provide information about your faith and practice.
Back in January, Brother Tait added some information about British Grace Baptist organizations to my blog entry Baptists in Britain, Australia and Canada. Afterward we exchanged some e-mails in which he provided further information, and I asked if I could post it on my blog. He graciously formatted his information into the following article, giving a summary of who Grace Baptists in England are, and how they got to be where they are. Thank you, Brother Tait.
Perhaps there are other Baptists in other places who would be willing to provide information about your faith and practice.
Monday, March 03, 2008
Offense
In the context of a question about not offending those who might be offended, Tony Evans said, "Then don't ask me to pray. I don't do neutral prayers. I pray Christian prayers because I'm a Christian." -- Heard on his radio program 15 February 2008
Sunday, March 02, 2008
Three
Awhile back when I was looking online regarding the number three as used in Scripture, I found Thoughts on the number three, by Vernon Johnson of Denton Primitive Baptist Church. I think it is quite interesting.
"In the Old Testament there were three buildings that when completed were made manifest by a cloud filling and surrounding the building, in which it was said, 'the glory of the Lord filled the building.' These three buildings were the tabernacle in the wilderness, the temple built in Solomon’s day, and the building of Ezekiel’s vision. Similarly, three times in the book of Acts we read about the baptism of the Holy Ghost. First, on the day of Pentecost the Spirit filled the house where the church was gathered at Jerusalem. Next in the city of Samaria (Acts chapter 8) when the apostles came down and laid their hands on the people they were filled with the Holy Ghost. Finally, at the house of Cornelius when Peter preached unto the Gentiles the Gentiles were baptized with the Holy Ghost (Acts 11:15, 16).
"When someone comes seeking entry into the church, they enter thru water baptism. Water baptism signifies three things: the death, the burial, and the resurrection of the Lord Jesus Christ. When someone is baptized he is baptized in the name of the Father, the Son and the Holy Ghost.
"The worship service of the true church is composed of three parts: singing, prayer, and preaching. Likewise, the communion service as laid down for us in the scriptures consists of three parts:
"1. Eating the unleavened bread which signifies the pure, perfect, sinless body of Christ.
"2. Drinking the wine which signifies the blood of Christ which he shed to redeem us from our sins.
"3. Washing the disciples feet which signifies the humility required to serve one another and thus serve the Lord.
"In our worship service we are told to sing and make melody in our hearts unto the Lord. Singing consists of three parts: melody, harmony and rhythm. Similarly when we pray, we pray with the unction and leadership of the Holy Spirit; we pray in the name or authority of Jesus Christ, who intercedes for us; and we pray unto the Father." -- From Glad Tidings, Nov/Dec 2002
"In the Old Testament there were three buildings that when completed were made manifest by a cloud filling and surrounding the building, in which it was said, 'the glory of the Lord filled the building.' These three buildings were the tabernacle in the wilderness, the temple built in Solomon’s day, and the building of Ezekiel’s vision. Similarly, three times in the book of Acts we read about the baptism of the Holy Ghost. First, on the day of Pentecost the Spirit filled the house where the church was gathered at Jerusalem. Next in the city of Samaria (Acts chapter 8) when the apostles came down and laid their hands on the people they were filled with the Holy Ghost. Finally, at the house of Cornelius when Peter preached unto the Gentiles the Gentiles were baptized with the Holy Ghost (Acts 11:15, 16).
"When someone comes seeking entry into the church, they enter thru water baptism. Water baptism signifies three things: the death, the burial, and the resurrection of the Lord Jesus Christ. When someone is baptized he is baptized in the name of the Father, the Son and the Holy Ghost.
"The worship service of the true church is composed of three parts: singing, prayer, and preaching. Likewise, the communion service as laid down for us in the scriptures consists of three parts:
"1. Eating the unleavened bread which signifies the pure, perfect, sinless body of Christ.
"2. Drinking the wine which signifies the blood of Christ which he shed to redeem us from our sins.
"3. Washing the disciples feet which signifies the humility required to serve one another and thus serve the Lord.
"In our worship service we are told to sing and make melody in our hearts unto the Lord. Singing consists of three parts: melody, harmony and rhythm. Similarly when we pray, we pray with the unction and leadership of the Holy Spirit; we pray in the name or authority of Jesus Christ, who intercedes for us; and we pray unto the Father." -- From Glad Tidings, Nov/Dec 2002
Saturday, March 01, 2008
Poem and word of the day
Behold the daisy where you tread,
That useless little thing;
Behold the insects overhead,
That gambol* in the spring;
His goodness bids the daisy rise,
And ev'ry insect's wants supplies.
Jane Taylor (1783-1824)
From "About God, who made the sun and moon," in Hymns for Infant Minds, 1832.
*Gambol -- to skip about, as in dancing or playing; frolic
That useless little thing;
Behold the insects overhead,
That gambol* in the spring;
His goodness bids the daisy rise,
And ev'ry insect's wants supplies.
Jane Taylor (1783-1824)
From "About God, who made the sun and moon," in Hymns for Infant Minds, 1832.
*Gambol -- to skip about, as in dancing or playing; frolic
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