Choosing the broken and mending the chosen

As I listened to a radio preacher speak of Joseph and his brothers, the thought struck me forcefully that on the whole the chosen family -- Abraham, Isaac and Jacob -- might well be described today as a dysfunctional family. A dysfunctional family is "characterized by a breakdown of normal or beneficial relationships between members," or a family in which conflict, misbehavior, neglect or abuse occur regularly. I'm not sure when "dysfunctional" entered into common use -- dictionary.reference.com gives its first recorded use as 1949. I don't recall hearing of a "dysfunctional family" until I was well into my adult years. In a sense we're all dysfunctional, though some much more so than others.

Having a mainly Christian readership, I feel it is not necessary to go to great lengths to establish the fact that Abraham, Isaac and Jacob were chosen by God. We might turn to Genesis 12:3 or Genesis 26:24 or Genesis 28:14. We read in Isaiah 41:8: "But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend." Of all the people on the face of the earth, why did God choose Abraham? Abram (his shorter name before God changed it to Abraham) is briefly introduced in Genesis 11 followed quickly by the record of God's choice in Gen. 12:1. This appears to be somewhat arbitrary. It highlights God's sovereignty. These men and their descendants were not chosen because they were stronger and better than any others (Deut. 7:6-8; 9:6; 14:2) God rejected the status quo of the oldest sibling favored above the younger. Abraham is not the oldest son of Terah. The line passes from Abraham to his younger son, Isaac, and then to Isaac's younger son, Jacob. Reuben, the firstborn of Jacob and Leah, is also rejected in favor of a younger son, Judah. Notably, the idea of one God, monotheism as opposed to polytheism, was made known to the world through Abraham and his descendants (Cf. Gen. 18:19). Jewish Rabbi Louis Jacobs writes: "The world owes to Israel the idea of the one God of righteousness and holiness. This is how God became known to mankind."

The New Testament emphasizes the faith of Abraham, a man who was fully persuaded that God was able to perform His promises. We do well to emphasize that. Even today people of faith and considered "Abraham's seed." But it without question that God threw no veil over this chosen family to mask its faults, but rather presented them "warts and all." We do well to also consider that. The Genesis account of the families demonstrates the "dysfunction" of God's chosen people. God both chooses the broken and mends the chosen! 

Abraham was called by God to leave his abode and his idolatrous family (Josh. 24:2) for a land God would show him. He left behind a friends and family, but carried dysfunction with (and within) him. Nephew troubles (Gen. 13:5–14:16) may hint of larger family issues, but that is mild in comparison to other problems. In traveling to this unknown land, Abraham struck a bargain with his beautiful wife to introduce her as his sister. On two occasions Abraham's lack of fortitude -- but for God's intervention -- put Sarah in danger of adultery with Pharaoh, king of Egypt (Gen. 12:10-20) and Abimelech, king of Gerar (Gen. 20:1-18). Though trusting God for a promised seed, Abraham fell victim to his wife's suggestion that he impregnate her handmaid as a surrogate mother (Gen. 16:1-16). This led to haughtiness in the surrogate, Hagar, and bitterness in the barren Sarah. Later this same mistake would lead to sibling jealousy and the oldest son, Ishmael, was expelled from the home (Gen. 21:1-21).

Like father, like son, Isaac's home was also plagued with dysfunction. Though Isaac was not even born when Abraham and Sarah encountered Pharaoh and Abimelech, he struck a similar bargain with his wife Rebekah and passed her off as his sister. Favoritism by the parents (Gen. 25:27-28; 27:1-10) fueled jealousy and rivalry between their sons (Gen. 25:22-26; 29-34). Rebekah and Jacob schemed to steal Isaac's blessing on Esau. Esau's heart overflowed with murderous thoughts and Jacob had to flee for his life (Gen. 27:41–28:5).

In Jacob's flight he went to his uncle Laban seeking for a wife. Dysfunction in Jacob's home rose to greater heights than his father and grandfather before him. The home started on a shaky foundation with the trickery of Laban saddling Jacob with a wife he had not chosen (Gen. 29:21-30). Within a short time he had two wives, two concubines and 12 children (Gen. 29:31–30:24). Two wives are a recipe for trouble, and these two wives were sisters who were jealous of one another. Jacob's preference for the wife he had chosen -- Rachel -- stoked the flames of discontent. Not only did Jacob play "favorite wife," he had a favorite son of his favorite wife and made no bones about it (Gen. 37:1-4). Everyone knew. This fanned hatred that would not end until the favored son, Joseph, was sold into slavery (Gen. 37:4-36) and Jacob told that Joseph was dead. There is more. Simeon and Levi wielded treachery and murder in Shalem (Gen. 34:1-31) because the prince had lain sexually with their sister and wanted to marry her. The oldest son of Jacob, Reuben had sexual relations with Bilhah, Jacob's concubine (Gen. 35:22; 49:3-4). Judah (of which Christ is the Lion of the tribe of) had sexual relations with his daughter-in-law Tamar. Judah has refused to give this widow to another son under the levirate marriage law. To catch him unawares, she posed as a prostitute and became pregnant with her father-in-law's child (Gen. 38:12-26).

Stop we must, and draw for now a curtain over all these sordid affairs, lest we become proud in our own conceits! Should we not rather mourn? Are we not children of this same family? ...if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise (Gal. 3:29).

1. Considering the brokenness and dysfunction of God's chosen people should remind us of the nature of God's purpose. God’s purpose is glorious, omniscient, sovereign and immutable. It does not depend upon the merit of the receiver but rather the grace and purpose of the giver. 2 Timothy 1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, (Cf. Eph. 1:9, 11; 3:11).

2. Considering the brokenness and dysfunction of God's chosen people should awaken us from the lull of our complacency. God’s people are not pure and right simply because they are God’s people. Romans 13:11 And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. (Amos 6:1; 1 Cor. 15:34; Eph. 5:14)

3. Considering the brokenness and dysfunction of God's chosen people should assure us of the availability of God's mercy. God’s people may become despondent and imagine themselves beyond the grace of God and without the hope of forgiveness. But His mercies are sure and new every morning! Lamentations 3:22-23 It is of the LORD's mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness. (Cf. Gen. 32:10; Isa. 55:3)

4. Considering the brokenness and dysfunction of God's chosen people should encourage us in the fulfillment of our calling. Abraham, Isaac, and Jacob, were men of like passions as we, yet still used by God. We should not be satisfied to be as dysfunctional as we can be. We should not "sin, that grace may abound." We should sorrow, repent, and press forward. Philippians 3:14 I press toward the mark for the prize of the high calling of God in Christ Jesus. (Cf. Eph. 1:18; 4:4; 2 Tim. 1:9; Hebrews 3:1; 2 Peter 1:10)

God has chosen the broken -- for we are all broken -- but, praise Him above all, He also chooses to mend the chosen! Through a "broken family" God chose that all the families of the earth be blessed.

Galatians 3:16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

County Line Singing, January 19

The County Line Sacred Harp Singing will be held, Lord willing, tomorrow, Saturday January 19, 2013 at the County Line Primitive Baptist Church. The church building is located on County Line Road (FM 3081) near Cut and Shoot, Texas (see map below). We will start singing at 10:00 a.m.

We would love to have you attend if you can.

Thanks.

Lots of stuff to read

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


A Dream of Mine: The Insourcing of the Local Church
A Man from Issachar
A Weak and Flaccid Almighty?
Advent: The Lost Art of Celebrating the Waiting
Can I be a Christian and a Divorce Lawyer?
Creature Mortality from Creation or the Fall?
How much does a pastor share with his wife in regard to confidential matters?
Is the Megachurch the New Liberalism?
Killing Sprees—Is There a Common Theological Thread?
Marriage defined
Our Issues Are Not Largely Doctrinal
Outsourcing the Local Church?
The Danger of Theological Novelty
The Offended Brother
Two Rival Religions? Christianity and Post-Christianity
When Does Human Life Begin?

The Song that Saved a Soldier

Jesus, lover of my soul,
Let me to Thy bosom fly,
While the nearer waters roll,
While the tempest still is high.
Hide me, O my Savior, hide,
Till the storm of life is past;
Safe into the haven guide;
Oh, receive my soul at last.

In his book Songs of Glory, Bill Reynolds relates the 19th century "Civil War" story of Levi Hefner. Hefner was a Confederate courier, "sent one night by his commanding officer, Gen. Robert E. Lee, to take a message through an area partially occupied by Union troops. As he approached a bridge, his horse balked and reared nervously. Hefner dismounted and attempted to calm him. In the darkness Hefner began singing softly an old familiar hymn, 'Jesus, Lover of My Soul.' In a few minutes the horse became quiet. Hefner mounted him, crossed the bridge without incident and completed his mission. 
"A number of years after the war, Hefner attended a reunion of soldiers from both sides. They gathered in small groups to share experiences they remembered from the war. A Union soldier from Ohio remembered standing guard one dark night at a bridge. He had been ordered to shoot anyone approaching from the other side. During the night only one rider came his way, and he raised his rifle to shoot as soon as he could see the form in the darkness. The horse balked, however, and the rider dismounted. To calm the horse, the rider began singing softly an old hymn, 'Jesus, Lover of My Soul.'  The Union soldier told the circle of old soldiers that the sound of the hymn so touched him that he lowered his rifle and quietly turned away. He said, 'I could not shoot him.'
"Levi Hefner jumped up and embraced the Union soldier, saying, "That was me!'  He realized for the first time that his singing that dark night had saved his life." (From Songs of Glory, William J. Reynolds, Grand Rapids, MI: Baker Books, 1990, pp. 151-152)

We experience the loving hand of God in our lives each day, but we can never know all the mercies of the God Who does "exceeding abudantly above" all we can ask or think or know. Once in awhile, though, God draws back the curtain--as He did for Levi Hefner--to reveal to us a little taste of how He acts on our behalf while we are unaware. Years after the fact, Levi Hefner realized for the first time the means that God had put together on his behalf -- a dark night, a nervous horse, a Christian soldier, a touching hymn. "If the Lord had not been on our side..." (Psalm 124:1) These things we grasp as God's dear providences, and certainly we should. But might we better learn that all things together are as George Macdonald calls them, "one grand providence."

Other refuge have I none,
Hangs my helpless soul on Thee;
Leave, ah! leave me not alone,
Still support and comfort me.
All my trust on Thee is stayed,
All my help from Thee I bring;
Cover my defenseless head
With the shadow of Thy wing.
(Hymn by Charles Wesley)

Quotable

"Jesus didn't call us to popularize the gospel, but to preach the gospel." -- Lamar Denby

"People do not care how much you know until they know how much you care."-- John C. Maxwell

"To be kind is more important than to be right. Many times what people need is not a brilliant mind that speaks but a special heart that listens." -- Unknown

The Miser's Epitaph (author unknown)
Here lies a miser, who lived for himself; 
Who cared for nothing but gathering wealth.
Now, where is he, or how does he fare?
Nobody knows, and nobody cares! 

An East Texas look at "Bernie"

Truth is stranger than fiction, and so says the movie Bernie’s tagline: “A story so unbelievable it must be true.” "Bernie" was released April 2012 and stars Jack Black, Matthew McConaughey, and Shirley MacLaine. The story is true, though the movie is a fictionalized documentary-style account of it. In Carthage, Texas in 1996, assistant funeral home director, singer and lay minister Bernie Tiede killed Marjorie Nugent and hid her body in her deep freeze for nine months before the plot was uncovered.

The movie is styled a "dark comedy."

I didn't know Bernie Tiede, though I might have seen him at Hawthorn Funeral Home. It is in a town about 30 miles away, but is not a place where we make frequent trips to funerals. Everyone in the area knew something of the surreal murder mystery, even if they didn't personally know the participants. A brother-in-law of mine didn't know him well, but had sung at nursing home singings where Bernie was also singing. I was curious about the film. We watched it over the Christmas break.

Local people and local places
One thing that intrigued me about the movie was the locals. There were a couple of people we knew -- knew of, not close friends -- so we were aware that some of the people that were "interviewed" for the "documentary" were from the nearby area. Because of this I searched for information about the interviews. Did the movie just use impromptu material from the locals? "No, it’s scripted," said director Richard Linklater, "but they kind of put it in their own words, quite often. I looked at a lot of people and found people that could be themselves, doing material and throwing in." Comparison of the movie dialogue with Skip Hollandsworth's Midnight in the Garden of East Texas shows that often the scripted dialogue is based on real comments by real people. In an interview with  of National Public Radio, Hollandsworth said that a lot of it "came straight out of my notebook." At times interviewees are actors rather than locals -- and in a few cases actors who are or were locals (e.g. Matthew McConaughey and his mother Kay lived in nearby Longview, Texas). Hollandsworth said that 21 of the "gossips" were "genuine East Texans who've had little or absolutely no acting experience whatsoever." Real or imported, the folks on "Bernie" sound like East Texans.

Most of the movie was not filmed in Carthage. According to Wikipedia, blogs, and so forth, much of Bernie was filmed in Bastrop, Texas -- as well as Smithville, Austin and San Marcos. Daddy Sam's BBQ & Catfish and Jalapeno Tree are real Carthage restaurants where we have eaten. I don't think Jalapeno Tree was opened in Carthage until after Mrs. Nugent's murder, though.

Truth or fiction
"Bernie" is based on a true story, contains much truth and some fiction. Many of the names of locals are changed, some facts are left out, and the story is told mostly from the point of view of Bernie Tiede and locals who liked him. District Attorney Danny Buck Davidson said, “The movie is not really about the murder. It’s more about the life of Bernie.” The community outpouring toward Bernie was very real, but the movie skews the fact that there were others in the community who viewed this as a heinous crime, regardless of what they thought of Mrs. Nugent.

In How My Aunt Marge Ended Up in the Deep Freeze, Mrs. Nugent's nephew, a journalist who no longer lives in Carthage, wrote, "There are little things in 'Bernie' that aren’t exactly true, bits of dialogue, a changed name here and there. But the big things, the weirdest things, the things you’d assume would have to be made up, happened exactly as the movie says they did. The trial lawyers really did wear Stetsons and cowboy boots and really were named Danny Buck Davidson and Scrappy Holmes. Daddy Sam’s barbecue and bail bonds, just a few blocks from the courthouse in Carthage (population: 6,700), really does have a sign that says, 'You Kill It, I’ll Cook It!' And they really did find my Aunt Marge on top of the flounder and under the Marie Callender’s chicken potpies, wrapped in a Lands’ End sheet. They had to wait two days to do the autopsy. It took her that long to thaw."

Local reaction
Local reaction to the movie is varied, from those who love it to those who hate it and all points in between. "The movie does not tell her side of the story," objects D.A. Davidson. He is certainly correct. Others object to a comedy -- even a dark one -- being made about the tragic death of a local resident. Carthage resident Toni Clements said, "If it was fiction it might be funny, but this was a real person in a real town and no, I don't think it's funny at all." Hollandsworth recognized this concern is his NPR interview, saying, "I think there was always the concern that people would think we were making fun of a death or we were parodying the people of East Texas."

Some thought it made Panola County residents look bad, but others disagreed. The Hawthorn Funeral Home allowed the movie to show a front view of their building, but did not allow the name of the funeral home to be used. Nevertheless, Carlton Shamburger, current owner of the funeral home, felt that the movie didn't make Carthaginians look bad. "If you are worried about us looking stupid, we don’t." He felt the people were the same on screen as they are every day. But he further added, "I wouldn’t recommended the [Nugent] family to look at the movie."

Concluding thoughts
One of my first reactions to the movie was that this might make us East Texans look stupid (but then again, you've got to be able to laugh at yourself). On further reflection I think that the movie doesn't really say anything more (or worse) about East Texans than it does about anyone anywhere else. Director Richard Linklater is an East Texan himself -- well, Houston, but that's just East Texas gone to town. He says "East Texas is 'where the South begins'."

To a large degree, "Bernie" is a story about people believing what they want to believe. East Texans are no more or less this way than others. Just look in the mirror for your own reflection of truth. One person can believe the moon landing. Another sees a vast conspiracy. As recently as the coverage of the Newtown, Connecticut massacre some have seen conspiracy where others see tragedy. Evidence may demand a verdict, but more often we are satisfied to approach life as we see it. Not only do we create our own reality, but also our own morality. It should not be lost on the viewer that in this conservative town where most folks would view murder and homosexuality as sins, Bernie Tiede confessed to one and was suspected of the other and was still held in very high esteem.

"Bernie" drives home the point that in some ways we are not who we are, but who the community grapevine says we are. Gossip may not be true, but it often what is believed. It not only drove the perception, but drove a district attorney (rather than the usual defense attorney) to ask for a change of trial venue!

Murder in general is not funny. Neither is the tragic end of Mrs. Marjorie Nugent. But events that are just too bizarre to be made up will likely strike a dark comedic chord that resonates with most of us. Tragedy and comedy really are two sides of the same coin.

Things to read and watch
Bernie Tiede
Carthage residents react
Carthage residents react (YouTube)
How My Aunt Marge Ended Up in the Deep Freeze
Kay Epperson
Local reaction
Midnight in the Garden of East Texas

Giglio and the prayer gig

Big news today on the religion front is Louie Giglio withdrawing from praying the presidential inaugural prayer due to homosexual protests against his religious belief that homosexuality is a sin. Because of time constraints, I'll keep my comments brief and link to a news story and some Baptist blog posts. President Obama has a right to choose (and unchoose) whomever he wishes to pray the inaugural prayer. Interest groups have a right to protest (I suspect some Christians might have protested had he chosen a Muslim imam). Giglio had a right to withdraw, whatever his reason. I think the bigger news is this. The religious belief that homosexuality is a sin appears to be becoming a minority belief in the U.S.A. When you stand with a majority it is easy. But how will you stand when your beliefs become unpopular?

Inaugural pastor withdraws over anti-gay remarks
Are Evangelicals No Longer Welcome in the Public Square?
If You Had Any Doubt, Evangelicals Are Now an Unwelcome Minority in America!
Louie Giglio and the New State Church
The public inauguration of a new Moral McCarthyism

Readings on Non-resistance and Self-defense

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

A Theology of Nonresistance
Christian Nonviolence - Turn the Other Cheek
Doctrine of Nonresistance
Don’t Tell Me How to Defend My Family
Evangelical Christians and Guns: Are We Doing It Right?
Gun Control and the Bible
Pacifism and Biblical Nonresistance (Russian Baptist)
Pacifism and Biblical Nonresistance (Wenger)
Self defense and ownership of guns
The Bible and Self-Defense (Abshire)
The Bible and Self-Defense (Farah)
The Biblical and Natural Right of Self Defense
The Biblical Basis of Nonresistance
The Morality of Killing in Self-Defense
What Does The Bible Teach About Self-Defense?

What meaneth...turning the other cheek?

Jesus addresses "turning the other cheek" in two sermons -- the "Sermon on the Mount" (recorded in Matthew's gospel) and the "Sermon on the Plain" (recorded in Luke's gospel).

Matthew 5:39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
Luke 6:29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also.

What does Jesus mean when He commands us to "turn the other cheek"? What does He not mean?

First, He is not speaking universally of all forms of evil at all times. The Lord's churches are in the business of resisting spiritual evil. "For we wrestle not against flesh and blood, but [we do wrestle] against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." (Eph. 6:12, Cf. also Jas. 4:7; I Pet. 5:9; II Cor. 10:3-4) Further, He is not abolishing governmental resistance of evil and punishment of evildoers. The Bible teaches this, for example, in Romans 13:4 -- "For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil." Finally, Jesus is probably not excluding all instances of self-defense (Cf. e.g. Luke 22:36). "Resist not evil" refers to the kind of evil in the context.

"Turning the other cheek" falls within the context of Jesus addressing misconceptions and misapplications of the law by the Pharisees. Jesus is not come to destroy the law, but is fulfilling it (Matt. 5:17). One must have an understanding that exceeds the hypocritical righteousness of the scribes and Pharisees, which "righteousness" is legalistic and misinterpreted (5:20). Jesus's listeners had heard the Pharisees quote the law and teach on it, but He contrasts what they said with "I say unto you."

Jesus sets forth what the listeners have heard: "An eye for an eye, and a tooth for a tooth." Such a judicial policy in the law was clear and equal. But personal applications of retaliation lay outside the law. Revenge is not legal justice. In fact, says Jesus, "resist not evil," and gives three personal examples of it -- an insult to one's person, an injury to one's estate, and an injustice to one's autonomy. Verse 41 relates "whosoever shall compel thee to go a mile, go with him twain." Matthew 27:32 shows one situation when a person might be compelled -- Roman soldiers compelled Simon of Cyrene to carry Jesus's cross. One compelled to go a mile can freely go the second mile. The man sued at the law may receive the injury to his estate, and then give more rather than counter-sue (v. 40).

In the Sermon on the Mount, remarkably, Jesus says, "whosoever shall smite thee on thy right cheek." Too much or too little may be made of this. One interpretation that makes too much of it can be seen in this example: "In Jesus time and place in history, the left hand was used for 'unclean' purposes. You wouldn't use your left hand to purchase food, shake someone’s hand, OR even strike someone.  It would be a shameful act to use your left hand for these things." Followed through (see link), such an interpretation posits that if someone hit you on the right cheek you offer him the left, forcing him to acknowledge you as equal (that is, by slapping you with his right/clean hand). This goes too far and clouds the simple lesson. If Jesus so intended, why did He not mention the right hand in the Sermon on the Plain as well? But the mention of the right hand is a clue that shows us that an insult is intended -- as opposed to physical assault. In a predominantly right-handed world, a back-handed slap would normally be required for a right-handed person to strike another person on the right cheek. Clearly, though, the spirit of the command does not depend on which cheek is smitten.

Retaliation only escalates and multiplies the amount of evil. In following Christ, we choose not to retaliate. Revenge is deferred to the realm and oversight of God (Romans 12:19), while the Christian follows the example of the Lord Jesus Christ "Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously" (I Peter 2:23). Such follow-ship is direct evidence of kinship to the heavenly Father (Matt. 5:45).

God settles all accounts.

Good movies, good revenge

Many Christians, especially older ones, decry the constant menu of sex and nudity, vulgarity and violence that is hurled at the viewers of the modern motion picture screen. They long for "the good old days" when there were "good movies" with the likes of John Wayne.

No disrespect to John Wayne, but a recurring theme in old westerns and thousands of other type movies we call "good" is revenge. A well-written script and well-directed movie will make you feel it, believe it and cheer it. You know the theme. The bad guy kills, injures, or otherwise inflicts insult of the family of the good guy. The good guy tries to avoid retaliation, welling up in the viewers to want it all the more. Finally, yes, finally and joyfully, the good guy kills the bad guy. Revenge is sweet. Justice is served. Yes!!! (Sometimes it's not even that subtle and we still like it.)

...

And then we read the words of Jesus Christ and Paul: 

Matthew 5:39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

Romans 12:19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

Who can fully believe those exortations, when we've felt the inner joy of just retaliation? It must be right. It feels right! It must be right. But, Christian, whom will you believe? Screenwriters and directors or the words of Jesus Christ and His apostle? Someone has said, "Revenge permeates our culture because it permeates the human unconscious." If true, how much more must the word of God permeate our conscious and unconscious?

Vengeance is best left in the hands of the Lord because:
1. Retaliation and revenge is a never-ending cycle. The movie always ends once the good guy has gotten revenge. All is well. In real life there is no end to the cycle. One retaliation breeds another...and another...and another. There will never be an end until someone turns the other cheek.
2. God is all-knowing. He knows when and how to punish. He knows how much to pay. We humans cannot see all or know all. We don't know the motivation of the smite to the right cheek, or even our motivation for striking back. We don't know when to stop or how to right the wrong. 

Let us be right by rendering good for evil instead of evil for evil. When we render evil for evil, there is just that much more evil in the world. When we repay good for evil, there is one small glimpse of heaven on earth.

Romans 12:17 Recompense to no man evil for evil.
Romans 12:21 Be not overcome of evil, but overcome evil with good.

Fight or Flight: the Battle of Pease River

A short review of:
Myth, Memory, and Massacre: The Pease River Capture of Cynthia Ann Parker. Paul H. Carlson and Tom Crum, Lubbock, TX: Texas Tech University Press, October 10, 2010. $29.95 [Hardcover] 216 pages. 978-0896727076

Through a gift on Christmas Day 2012, I added to my collection of Parker family related materials Myth, Memory, and Massacre by Paul H. Carlson and Tom Crum. This book is part of the 'Grover E. Murray Studies in the American Southwest'.

From the back of the dust jacket:
"In December 1860, along a creek in northwest Texas, a group of U.S. Cavalry under Sgt. John Spangler and Texas Rangers led by Sul Ross raided a Comanche hunting camp, killed several Indians, and took three prisoners. One was the woman they would identify as Cynthia Ann Parker, taken captive from her white family as a child a quarter century before. The reports of these events had implications far and near. For Ross, they helped make a political career. For Parker, they separated her permanently and fatally from her Comanche husband and two of her children. For Texas, they became the stuff of history and legend."

Carlson and Crum re-examine the story of the recapture/recovery of Cynthia Ann Parker by Texas Rangers and federal troops at Mule Creek/Pease River in 1860 in Foard County, Texas. The authors find a story full of discrepancies -- some of which were related by the same person but at different times, and varying stories told by different people. Their conclusion posits that the truth is found in the confluence of events found in the earliest reports made by participants who were at Pease Creek. Variations and exaggerations of the story come with time, forgetfulness, yarnspinners, and subtle motivations to spin the truth of the events for personal profit.

The book is well written, with the inclusion of maps and illustrations to enhance its worth. As one interested in the subject, I was moved along in such a way that I didn't want to put it down until I had finished (though I was a little wearied by the litany of "bad books" in the concluding chapter). After establishing the context in chapter one, the authors present and examine the various reports and stories of the Battle of Pease River over four additional chapters. In chapter six they "explain the myths" -- what is false and revealing what they believe constitutes the core of truth surrounding the Battle of Pease River and accidental rescue of Cynthia Ann Parker.

This is a needed work. Several books on this event do not even examine all the documents related to it. Most "official" versions of the story get the date wrong. It is important to call attention to possible errors and falsifications and seek to find the truth of the stuff of which legends are made. Carlson and Crum rightfully call for the historian to "hold himself absolutely free to be led wherever the facts carry him (p. 105)." Nevertheless, I felt a little uneasy that these authors began with some advocacy of a particular outcome, early-on stating that "(t)he book is part of a historiographical trend that is changing perceptions of how people view the history of Texas. Through that new historiography a different past is emerging, one usable by a more inclusive society (p. xiii)." So, is their objective to be led by the facts, or to sort the facts so they are more "usable by a more inclusive society"?

Despite this minor reservation about the authors' motivation, I highly recommend the book to any and all who want to learn about the Battle of Pease River and recapture/rescue of Cynthia Ann Parker. Read it with both eyes open and make up your own mind.

Links to readings

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

Did Jesus Assume a Fallen Human Nature?
Eleven weird fears
Five Recommended Popular Church History Surveys
I’m Not Much of a Reader
Misreading the Bible because we are Western
Old earth and local flood
Religious Diversity in America
The Power of Church Programs?
Why Some Books Made It Into the New Testament and Not Others
Why the Lost Gospels Did Not Make the Canonical Cut

When was Jesus born?

One week ago a large portion of people, Christians and otherwise, celebrated a day set aside in recognition of the birth of Jesus Christ in Bethlehem. When was Jesus born?

Year of birth
It is possible to get close to the year of Jesus's birth more so than the day, though pinpointing the exact year has some problems. Two approaches from the Scriptures help us estimate when it took place.

The birth narratives
Matthew 2:1 Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,

Luke 1:5 There was in the days of Herod, the king of Judaea...

Luke 2:1 And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed. 2 (And this taxing was first made when Cyrenius was governor of Syria.)

From the birth narratives we find that Jesus's birth took place while Augustus was the Roman emperor (27 BC- 14AD), while Herod the Great ruled in Judaea (37 BC-4 BC), and during a taxing of the people under Cyrenius. This later reign of Cyrenius creates some difficulties with the secular record that has been passed down to us.

The baptism of Jesus and beginning of his ministry
Luke 3:1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, 2 Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness...23 And Jesus himself began to be about thirty years of age...

At the time of Jesus's baptism by John, he was about 30 years of age. This was during the 15th year of the reign of Tiberius Caesar (circa 29 AD). This would place His birth at what these calendars would call 1 BC.

The building of the temple
John 2:20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?

One other method of calculation figures 46 years of building the temple before the beginning of the ministry of Jesus at 30 years of age, then adds sixteen years for the year of Jesus's birth. The problem here is knowing exactly when the building of this temple began.

My view of Scripture holds the New Testament records as accurate and the secular dates as relatively accurate to sometimes unreliable. Seems the best comparison of all the data would record the birth of Jesus sometime around the years our calendars would recognize as 6 BC -- 4 BC.

Another approach to figuring the year of Jesus's birth from strictly biblical chronology could work from the seventy weeks of Daniel.

Day of birth
Many people are happy celebrating the birth of Jesus on December 25, even though no Scriptures provide us that information. Circa AD 200, Clement of Alexandria discusses different days suggested for the birth of Jesus, but does not mention December 25. One of the earliest sources to give December 25th as the date of birth of Jesus is Hippolytus of Rome (early the 3rd century). Hippolytus arrived at this date by assuming that the conception of Jesus took place at the Spring equinox. He placed it on March 25th for that year and then added nine months. This is related to others who believed that "our Lord was conceived...on the same he suffered (that is, the conception and crucifixion took place on the same day of the month)." Chrysostom (late 4th century) held the December 25th date based on the timing of the conception of John the Baptist. He assumed the offering of incense recorded in Luke 1 was the offering of incense by on Yom Kippur. This would have been in early October. So he counted six months for the time of John's conception to that of Jesus, then nine more for the birth of Jesus.

Luke 1:5 There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. 8 And it came to pass, that while he executed the priest's office before God in the order of his course,

Others using a method similar to Chrysostom (determining the day of Jesus's birth based on Luke 1) have arrived at a different date -- late September to early October, or around time of the Feast of Tabernacles. Recognizing that John the Baptist was six months older than Jesus, this assumes that Zachariah, a priest in the division of Abijah, was on duty at the temple in late May to early June. Add to this 15 months to figure the birth of Jesus. This requires numerous assumptions, including that the division schedule of the temple always assigned the first division on the first week of the Jewish calendar, and that each division served one week. 

The biblical record of shepherds tending their flocks at night (Luke 2:8) is possible evidence that Jesus was not born in a cold month of like December. Many think sheep would have been corralled in this cold period and that shepherds would have been out among their flocks by night during the spring lambing season. As with all other ideas this involves some assumption and speculation.

Finally, some have tied the "sixth month" of Luke 1:26 to the sixth month of the Jewish calendar and counted nine months from there. This a mistake, since the sixth month refers to the sixth month of Elisabeth's pregnancy.

Conclusion
The biblical information sets the birth of Jesus within a narrow time period, but does not try to pinpoint either the day or year of His birth. Once we have tried and found this to be true, it behooves us to cease trying to date the birthday of Jesus Christ. Read and understand the information given? Yes! Go beyond it? No! The birth of Jesus Christ is an important event in human history. Not because of the birth of one more baby among millions of babies, but because God took on human flesh, came to seek and save that which was lost, and gave His life a ransom for many.

Providence quotes

"In the infinite wisdom of the Lord of all the earth, each event falls with exact precision into its proper place in the unfolding of His divine plan. Nothing, however small, however strange, occurs without His ordering, or without its particular fitness for its place in the working out of His purpose; and the end of all shall be the manifestation of His glory, and the accumulation of His praise." -- B. B. Warfield

"A firm faith in the universal providence of God is the solution of all earthly troubles." --  B.B. Warfield 

"Prayer honors God, acknowledges His being, exalts His power, adores His providence, secures His aid." -- E. M. Bounds

"To the dim and bewildered vision of humanity, God's care is more evident in some instances than in others; and upon such instances men seize, and call them providences. It is well that they can; but it would be gloriously better if they could believe that the whole matter is one grand providence." -- George Macdonald

"God often lays the sum of His amazing providences in very dismal afflictions; as the limner* first puts on the dusky colors, on which he intends to draw the portraiture of some illustrious beauty." -- Stephen Charnock

"Howbeit your faith seeth but the black side of Providence, yet it hath a better side, and God shall let you see it. We know that all things work together for good to them that love God; hence I infer that losses, disappointments, ill tongues, loss of friends, houses or country, are God's workmen, set on work to work out good to you, out of everything that befalleth you." -- Samuel Rutherford

* a painter

Christmas Readings

...Yea and Nay, and some points in between

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

A Happy Christmas to You All
“And Them That Mourn” — Celebrating Christmas in the Face of Grief and Death
Church History: The Real Story of Santa
How December 25 Became Christmas
Let Every Heart Prepare Him Room
Should a Christian Celebrate Christmas?
Should Christians celebrate Christmas?
Southern Baptist Christians Did Not Always Celebrate Christmas
Top 10 Reasons Christians Should Stop Whining About Secular Xmas
What are the origins of Christmas and can a Christian celebrate it?
Why True Churches Should Not Celebrate Christmas

More old news that is new to me

"[John] Lott...noted that the Aurora [Colorado] shooter, who killed twelve people earlier this year, had a choice of seven movie theaters that were showing the Batman movie he was obsessed with. All were within a 20-minute drive of his home. The Cinemark Theater the killer ultimately chose wasn’t the closest, but it was the only one that posted signs saying it banned concealed handguns carried by law-abiding individuals." -- The Facts about Mass Shootings

The above is an interesting fact that I had never heard mentioned before. As far as I know, there is no proof that the shooter deliberately chose the Cinemark because of its posted "no guns" signs. But what I find bothersome is whether there was some ulterior motive for reporters never mentioning that fact.

The Sacred Harp, 2012 Edition

A couple weeks ago I announced that a new song book -- The Sacred Harp, Revised Cooper Edition, 2012 -- is now available. The new book was completely re-typeset throughout by Karen Willard of Buckley, Washington. 110 years after Mr. W. M. Cooper introduced his revision of The Sacred Harp in 1902, this is the first complete front-to-back revision since it was first published. Some songs are moved to give them more room, but no songs were removed from the book. This book is the culmination of the vision many Sacred Harp singers saw. The Revision Committee, Board of Directors, Sacred Harp Book Company, and Colson Printing have combined to produce a very fine book. They deserve our sincerest gratitude. 

Highlighted below are some of the changes and improvements:

*All pages were completely re-typeset by Karen Willard, from the front cover to the last page of the index.
*The new edition is 1/2 inch taller and 1/2 inch wider than before.
*Tinted paper is used to reduce glare and to improve readability.
*Typographical errors in music and poetry were corrected, as well as musical errors.
*All remaining uses of "etc." were replaced with words.
*Alto parts that were in the alto clef were moved to the treble clef.
*Additional stanzas of poetry were added to 95 songs (and in a few cases a few stanzas were removed; e.g. 582)
*New title: The Sacred Harp, Revised Cooper Edition, 2012
*List of all previous known editions of the Cooper line of Sacred Harp, p. ii.
*The number of pages was increased to 608, first, to relieve crowding, and, second, to add new tunes.
*Crowded songs were moved. (e.g. "Worcester" moves to 588 and gets 1-1/2 pages, "The Judgment" moves to 592 and gets 2 pages).
*"Footnotes" are added to help the singer find songs that were moved.
*No songs were removed from the book and 14 songs were added, for a total of 611 tunes (not counting the two in the rudiments). 
*Twelve added tunes are composed by contemporary singers (Mars Hill Morning, Nightfall, North Jersey, Wiley, Tallahassee, Rest for the Soul, Wells Second, Traveler's Rest - Samson, Gosia, Every Grace, Sweet Reunion, National Blessings) 
*Two added tunes are 18th century compositions (Peterborough, Savannah).
*Cooper's "Suggestions" are returned to the book, p. viii.
*Rudiments adopts the raised minor sixth theory, p. xx, xxiv.
*Rudiments adds new "Definition of Musical Terms", p. xxv.
*Index moves to the back of the book and adds sections for finding "Anthems," "Duets," and "Major/Minor Companions;" Minor tunes are in bold print, making it obvious in the index which tunes are major or minor.
*Composers and hymn-writers are credited as accurately as possible with the most current information available.

These are not all of the changes, but should give a good idea just how large a project the revision committee undertook.

The base price of the 2012 edition is $20.00 per book, regardless of the quantity purchased. Bulk orders are by case (10 books per case). Shipping charges to U.S. addresses are: First book (or one book) $5.00; for additional books up to 5 books, add $2.00 per book; for a case of ten books, add $20.00. Inquire about shipping charges for orders sent to non-U.S. addresses. Make checks payable to the Sacred Harp Book Co. Address all orders and inquiries to Bill Aplin, Secretary/Treasurer, Sacred Harp Book Co. Inc., 200 South Johnson St., Samson, AL 36477, or e-mail aplinbill-at-gmail-dot-com, or phone 334-898-7253.

Seven Regrets of Pastors

Thom Rainer discusses "The Top Seven Regrets of Pastors." This represents the kind of pastors he knows and interviewed, but I think you will still find it interesting. For those us not involved in churches that operate like businesses, No. 5 is not likely to be a big regret (at least as a pastor, though we might wish to know more about finance as heads of homes). Yet No. 4 is likely to reverberate with many.

*Lack of practical training for local church ministry.
*Overly concerned about critics.
*Failure to exercise faith.
*Not enough time with family.
*Failure to understand basic business and finance issues.
*Failure to share ministry.
*Failure to make friends.

The entire piece can be found HERE.

God, the source of all comfort

Romans 12:15 ...weep with them that weep.

Matthew 2:16-18 Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. Then was fulfilled that which was spoken by Jeremy the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted , because they are not.

II Corinthians 1:4   Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.

Old news that is news to me

On the radio I heard someone reference a study done in 2002 by Peter S. Bearman and Hannah Bruckner. Even though it is ten years old, I've not heard it mentioned in any context, by either conservative or liberal news media. This 2002 study supports, if not outright proves, that homosexuality is not genetic. Identical twins have identical genes. If homosexuality is caused genetically, wouldn't identical twins have the same "sexual orientation"? Yet, in their study Bearman and Bruckner found concordance rates (both twins being homosexual) of only 7.7% for male identical twins and 5.3% for females identical twins. Bearman was with Columbia and Bruckner with Yale, so this isn't just a couple of conservatives trying to prove a point.

The study's "working papers" can be found online HERE.

Front porch vs. Back deck

We have gone from a front porch society to a back deck society. When I was a kid it was common to see folks sitting on a front porch happily visiting with one another. Their gathering was visible (and inviting) to all who passed by. Today it is more likely that a group is gathered on a back deck, with a fence blocking them from anyone's view. The front porch suggests community and openness -- come on up and sit a spell. The back deck suggests privacy -- please leave us alone.

This post is not about front porchs being sacroscant or back decks being evil. Rather it's just an observation of how we have changed and what that might say about our thought processes. There is nothing wrong with privacy or back decks, but there is something very good about openness and community that perhaps to a large degree we have lost.

Isaiah 53

"He is despised and rejected of men; a man of sorrows, and acquainted with grief...Surely he hath borne our griefs, and carried our sorrows...he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed." - Isaiah

Is anyone listening?

Yesterday I sat and listened as a speaker presented relevant and applicable information to a roomful of people. Of the ten people at my table, seven had their personal electronic devices out, and six very actively using them. One person was even using two! Maybe some are effective "multi-taskers," but I suspect most just weren't paying much attention to the speaker. It made me wonder how much folks in church are paying attention to those who are teaching.

Texting, typing and talking while someone is speaking is just plain rude. The popularity of multiple electronic devices have made our rudeness common-place and open. Before all the personal devices folks could still ignore a speaker. They just did it more politely. If you were in church, you could read the church covenant or daydream about what's for dinner. Much of this was done with a semblance of attention -- and perhaps a dumb smile. Rude or restless, there have always been, and always will be people who don't listen. It seems to have now become an engrained way of life. Are we really that busy? It is still true that sometimes we need to be slow to speak (or text or type) and swift to listen.

Be Still My Soul

“Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth. The LORD of hosts is with us; the God of Jacob is our refuge, Selah.” Psalm 46:10-11

The reasons we can and should be still are clear:
1. He is God! All of creation, providence salvation and judgment are from HIM and to HIM.
2. He has purposed to exalt HIMSELF in everything that He brings to pass. There are no accidents or uncertainties with Him.
3. He is the LORD of hosts- He has at HIS command all elements of the universe to direct them as He will, whether in heaven, on earth or under the earth.
4. He is the Refuge for sinners - The blood of His Son, the LORD Jesus has paid the debt, and in HIM they are saved! 
By Ken Wimer, excerpted from Shreveport Grace Church Bulletin, December 9, 2012

The Gospel Trumpet

Hark! How the Gospel trumpet sounds!
Christ and free grace therein abounds;
Free grace to such as sinners be:
And if free grace,--why not for me?

The Savior died, and by His blood
Brought rebel sinners near to God;
He died to set the captives free:
And why, my soul, why not for thee?

The blood of Christ, how sweet it sounds,
To cleanse and heal the sinner’s wounds!
The streams thereof are rich and free:
And why, my soul, why not for me?

Thus Jesus came the poor to bless,
To clothe them with His righteousness;
That robe is spotless, full and free;
And why, my soul, why not for thee?

Eternal life by Christ is giv'n,
And sinful men are raised to heav'n;
Then sing of grace so rich and free,
And say, my soul, why not for thee?

By Charles Cole

Can the clergy be trusted?

Not as much as nurses, pharmacists, doctors, engineers, police officers, dentists, and college teachers, according to a recent Gallup Poll. There are some people who just don't like preachers and pastors, but a lot of this distrust can be laid at the feet of preachers themselves.

Some consolation, at least we rate higher than journalists, the Congress, and car salesmen.

For more, see The Seven People Americans Trust More Than Their Pastor and Congress gets low honesty rating.

Readings on "parents vs. society"

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

Domestic Threats to Parental Rights
Faith healing and the law
Lawyers ask court to rule in prayer death
Sick girl removed from hospital
The Injustice of Helpful Parents — Yet More Insanity

Literal interpretation -- my trip to Redbox

Today I had to go to Kroger to pick up some kitchen supplies. A co-worker asked if I would return a DVD to Redbox (they have a kiosk at the entrance). That seemed simple enough, so I readily agreed. 

Not so simple...

Call me old-fashioned, call me a dinosaur, or call me just plain stupid. I've never used Redbox. In case my abilities to explain are also deficient -- or you are a dinosaur as well -- I have inserted an illustration of a Redbox kiosk to the left.  On the kiosk  in the middle at the extreme right side is a slot to insert returns. To its left is a large screen. The only difference from the picture is that in reality the kiosk at Kroger had a curtain covering the screen with the words, "Lift here to rent." Well, I'm not renting anything, so...

So I stick the DVD in the slot and nothing happens. I push on it but it won't inch forward. I force it a little harder; still nothing. I think perhaps I'll need to get a mallet and drive it in the slot! A lady walks by and explains that you have to hold it there briefly and then it will accept it and automatically slide in. OK. Only nothing happens. She asks whether I pushed the "return" button -- which I didn't and did not even see anywhere. Guess what? Lift the curtain that says "rent" and underneath you'll find an icon on the screen that says "return". Push it. Stick the DVD in the slot, and voila! Returned!

Later I thought about this and wondered if at times I force a similar stubborn literalness on my interpretation of the Bible?? Don't get me wrong. I believe in literal interpretation. Words must be taken at their meaning. But the "literal meaning" at times may actually be figurative. Sometimes we're trying to force something into the Bible that might be much simpler if we'd just let it be.

Quote of the day

"The melody of the heart is the best melody, and singing with the spirit and with the understanding the sweetest employ." -- John Kent in the preface to the 8th edition of his Original Gospel Hymns and Poems, 1840

New song book

The Sacred Harp, Revised Cooper Edition, 2012 is now before the public. It was introduced at great meeting of the Florida State Convention in Panama City, Florida this weekend. This book is completely re-typeset throughout, front to back. Some songs are moved to give them more room, but no songs were removed from the book. 14 songs were added, several by contemporary singers, for a total of 611 tunes in this new book.

The base price of the 2012 edition is $20.00 per book. The shipping charges will be shortly determined and announced to the Sacred Harp community. These new books may be ordered from The Sacred Harp Book Company, c/o Mr. Bill Aplin, Secretary/Treasurer, 200 S. Johnson St., Samson, AL 36477. A limited supply of books were sent for the convention, so it will be a little longer before any large orders can be filled.