Cumberland Presbyterians in Rusk County

My primary church history interest is in the Baptists, of course. However, I have other historical interests. One is my county, region, and state. As we have gotten involved in trying to preserve the oldest church building in our county – which was built and owned by the Cumberland Presbyterians – my interest in the Cumberland Presbyterian churches in Rusk County, Texas has been stirred. I have been surprised to find that the Cumberland Presbyterians were once much stronger in the county.

Before I began researching the history of the Pine Grove Cumberland Presbyterian Church near Pine Hill, I believed there were (had been) four Cumberland Presbyterian churches in Rusk County – Mt. Hope, Pine Grove, Pleasant Springs, and Willow Springs. I also knew there had once been a Presbyterian Church meeting near the Maple Grove Cemetery at Minden, but did not know to which branch of Presbyterians it belonged.

After starting this research, I have discovered that at least twenty Cumberland Presbyterian churches have existed in Rusk County at one time or another: Brachfield, Grandview, Henderson, Hickory Grove, Leverett’s Chapel, London, Maple Grove/Minden, Mt. Enterprise, Mt. Hope, New Harmony, Oak Flat, Overton, Pine Grove, Pine Grove # 2, Pleasant Hill, Pleasant Springs, Saint Bettie’s, Sulphur Springs, Union Grove, and Willow Springs. A few of these were probably short-lived. There may have been more than these. (There was also a church at Linn Flat in Nacogdoches County, with family connections to the Watkins family in the Patrick/Pine Hill area.)

The Cumberland Presbyterian Church originated in a schism from the older Presbyterian Church, over predestination, revivalism, centralized authority, and ministerial credentials. An independent Cumberland Presbytery was organized in Tennessee in 1810, which became a fully new and distinct denomination in 1829.

The Cumberland Presbyterian Church had become the third largest Presbyterian & Reformed denomination in the USA by 1900. Around this time the Northern Presbyterians (Presbyterian Church USA) revised their Confession of Faith to moderate its statements on Calvinism, predestination, etc., and invited the Cumberland Presbyterians to unite with them. The majority of the Cumberland Presbyterian Church General Assembly voted for the union, which became official in 1906. However, at the local level many Cumberland Presbyterians were not in favor of the merger, rejected it, and continued as the Cumberland Presbyterian Church. (The Texas Presbytery opposed the merger by almost 2 to 1, though a majority of its ministers voted for it.)

Here is a little historical information I have discovered and put together about the Cumberland Presbyterians in Rusk County. (Some of the links are quite random, and there is a lot here that needs to be fleshed-out. I do not think I have posted anything that is incorrect, but it really needs to be gone over again at some point, with references attached.)

Cumberland Presbyterian Churches in Rusk County, Texas

Pleasant Hill, organized 1845-1856, Pleasant Hill community between Henderson and London. In 1845, Captain Robert Washington Smith donated land in the Pleasant Hill community for a church and cemetery. It is uncertain how soon afterward the Cumberland Presbyterian Church was organized, but at least before 1856 (and likely much closer to 1845). The Trinity Presbytery met “in March, A. D. 1847, in Col. R. W. Smith’s neighborhood, in Rusk county, Texas.” This suggests a church was likely in existence by that time. R. W. Smith was a brother-in-law of Cumberland Presbyterian minister Archibald H. Watkins. Some traditions hold that Sumner Bacon organized this church. There is some discrepancy over Bacon’s time of death (1842 vs. 1844), but it seems this church could not have been organized likely before his death. At least two churches came out of the Pleasant Hill Church, formed of members of Pleasant Hill church at the end of the 1850s. The Cumberland Presbyterians exchanged properties with the Baptists at London (now Old London) around 1859, and another CP church was formed at Mt. Hope about 1860.

• “Pleasant Hill Rests, Silently Relating Memories Of Ages,” Elton L. Miller, Henderson Daily News, Friday, July 22, 1938, p. 2
• Our Church in Texas, Texas Presbyterian, November 3, 1846
• Trinity Presbytery, C.P.C., Texas Presbyterian, June 26, 1847

London (Old London). This is where the congregation from Pleasant Hill moved after swapping locations with the Baptists. It is currently unknown to this writer what happened to this congregation.

Mt. Hope, Gaston/Joinerville, organized 1860. M. J. Kelley may have led in the organization. He is buried at Mt. Hope. Some of the Pleasant Hill Cumberland Presbyterians organized here because it was closer for them than going to London. Original building was located near the northeast corner of the cemetery. Presently existing building was built in the 1930s. Mt. Hope CPC officially closed in September 2022. However, it is not clear that they continued to be supplied by Cumberland Presbyterian ministers up until its closing.

• Mt. Hope Sunday School Has Seen Rapid Growth, 1932

Pine Grove, organized 1849, near Pine Hill, Texas. Originally met in a log cabin. The current building was built in 1870, and is the oldest existing church building in Rusk County, Texas. Pine Grove disbanded in 1905-1906, around the same time of the Presbyterian/Cumberland Presbyterian merger. The demise of the church may have been partly due to members who were forming new churches nearer their homes – but it is likely that this denominational struggle over merging with the Northern Presbyterians was involved. A Quitclaim Deed (1990) giving the property to the Pine Grove Cemetery Association states that when the church dissolved “all of its members became members of either the Willow Springs Presbyterian Church, P. C. (USA), or Pleasant Springs Presbyterian Church, P. C. (USA), both formerly Cumberland Presbyterian churches…”

Pleasant Springs, at Patrick Community, near Brachfield. Organizers probably attended Pine Grove before constituting a new church in the Patrick Community. Pleasant Springs was organized September 23, 1881, and petitioned the Texas Presbytery to receive them. I. W. Hill was an early moderator. Other ministers include J. A. Hornbeak and A. A. Swain.

Brachfield, at Brachfield between Minden and Pine Hill. Possibly started after the merger, especially if Pleasant Springs joined the older Presbyterian group.

Minden/Maple Grove, at Minden, central Rusk County. Organized January 3, 1875. “At the December Session [of the Texas Presbytery of the Cumberland Presbyterian Church] in 1874 passed an order dividing Mt. Enterprise congregation and ordered a new congregation to be organized to be known as Minden congregation…” Archibald Watkins was the first pastor. Apparently left the Cumberland Presbyterians in 1906.

Willow Springs, Chapman/Pine Hill. This church was organized by members from Pine Grove, October 15, 1905 – first session meeting November 19, 1905. L. E. Tipps was pastor and moderator, with F. M. Wylie & J. B. Wylie, elders. 16 charter members (notes from a session book and information supplied by Robert Wylie).

• Photograph of Willow Springs property

Mt. Enterprise, at Mt. Enterprise in southern Rusk County. Existed before 1874, when the Texas Presbytery voted to divide the congregation and start another church in Minden. Apparently still existed in 1900.

• Program of Texas Presbytery (at Mt. Enterprise)

Hickory Grove (Hickory Flat), organized 1872, probably south of Henderson. “April 8, 1883…the persons whose Names are hereinafter Subscribed do desire that there (sic) membership be transferred from Hickory Grove Church the which was organized A.D. 1872 to New Harmony Church and that the church be known as New Harmony Church in the place of Hickory Grove and we petition the Texas Presbytery of the Cumberland Presbyterian Church to take us under her care and jurisdiction.”

New Harmony, The New Harmony Church was received under the care of the Texas Presbytery of the Cumberland Presbyterian Church July 8, 1883. The first session minute is dated August 7, 1883. The New Harmony Community was about 3-1/2 miles southwest of Henderson. Based on newspaper mentions, this church still existed in 1942. People mentioned minutes tend to be related to the Bethel, Davis, Compton/Pone, and Hickory Grove communities/cemeteries.

In 1937, the Alexanders describe their farms as located “In the New Harmony Community, about three and one-half miles S. W. Henderson.”

• New Harmony Revival
• Revival Meeting Will Open Today

Overton, in the city of Overton, northwestern Rusk County. Organized as Piney Grove, moved to the city in 1872, becoming the first church in Overton. As members moved and died, the Overton congregation disbanded. It was reorganized in 1926, through the labors of G. F. Harris and J. D. Potts.

• Assembly Program, 1937
• Overton C.P.C., 1938

Pine Grove (African-American), near Brachfield, organized date unknown. Pine Grove # 2 belongs to the Cumberland Presbyterian Church in America. That predominantly African-American denomination separated from the predominantly white Cumberland Presbyterian Church in 1874.

• A Brief History of Pine Grove C. P. C.

Saint Bettie’s (African-American), in Henderson on Harkless Street, organized in the 1800s. When the church was relocated in the early 1900s, the name was changed from the Cumberland Presbyterian Church of Henderson to Saint Bettie’s Chapel. This was in honor of Sister Bettie Session, the oldest member of the church and the mother of C. P. minister George Session. Saint Bettie’s belongs to the Cumberland Presbyterian Church in America.

• Some History of Saint Bettie’s C. P. C.

Leverett’s Chapel, at Leverett’s Chapel in northwestern Rusk County, organized 1935.

• Leverett’s Chapel C. P. C., 1951
• Pastor Enters Mission Field, 1979

Henderson. The Cumberland Presbyterians organized a church in Henderson in 1859. The congregation met at the corner of West Main and Van Buren Streets. In 1906, the Henderson Cumberland Presbyterian Church joined the Presbyterian Church USA, and became Central Presbyterian Church.

• History of the Presbyterians in Henderson

Grandview. Listed in the 1890, 1892, and 1894 minutes of the General Assembly of the Cumberland Presbyterian Church, pp. 254, 284. Pastors L. E. Tipps and J. M. Cocke.

Oak Flat. Listed in the 1894 minutes of the General Assembly of the Cumberland Presbyterian Church, p. 294. M. C. Hays, pastor. D. S. Wallace of Laneville was clerk of the session.

Sulphur Springs. Listed in the 1890, 1892, and 1894 minutes of the General Assembly of the Cumberland Presbyterian Church, pp. 254, 284. Pastors J. S. Norvell and M. C. Hays.

Union Grove. At or near Chapman; listed in the 1899 minutes of the General Assembly of the Cumberland Presbyterian Church, p 146a. No pastor listed. G. E. Wylie of Chapman was the clerk of the session.

1894 and 1899 Sessions

1890 and 1892 Sessions

Some Cumberland Presbyterian ministers mentioned in Rusk County.

Archibald H. Watkins, Pine Grove, et al. Watkins died in 1881 and is buried at Pine Grove. Early minister at Pine Grove and first Chief Justice of the court in Rusk County. His brother R. O. Watkins was also a minister.

Thomas H. Campbell, Brachfield (Thomas Hardesty Campbell, who later served at Bethel College and Memphis Theological Seminary 1943-1972).

Orville H. Gibson, Mt. Hope.

S. Q. Proctor, Overton, Leverett’s Chapel.

I. W. Hill, Pleasant Springs, Maple Grove, Mt. Enterprise.

M. J. Kelley, Pine Grove.

L. E. Tipps, Hickory Flat/Grove, Mt. Hope.

J. T. Jopling, Henderson.

Jeff D. Potts, last minister assigned to Pine Grove.

G. F. Harris.

Oran Hatch. Oddly, in the 1850 Rusk County census, he identified himself as an “M. E. (Methodist Episcopal) Clergyman” even though he had already joined the Presbyterians.

S. A. McPherson, died in Waxahachie and is buried in Dallas.

Joseph Jones Weems, buried at Pine Grove. Lived near Pine Grove and was possibly its last pastor, according to family sources.

T. T. Thornton (probably returned to the Methodists). His obituary is in a Methodist periodical and only mentions him being a Methodist preacher. His tombstone apparently has the wrong year on it, since the Texas Christian Advocate probably did not print his obituary a year before he died! (1908 vs. 1909)

• Thornton, Texas Christian Advocate, June 25, 1908, p. 11

J. S. Norvell. Norvell’s wife came back to Nacogdoches County after he died.

Moody Cunningham Hays. Joined the Methodists, probably about the time the Cumberland Presbyterians united with the Northern Presbyterians. (He was a first cousin to my maternal grandmother.)

J. A. Hornbeak. Went with the Northern Presbyterians in 1906.

G. W. C. Self, New Harmony.

J. M. Cocke, Henderson, Grandview. Ordained in Marshall in 1890.

W. H. H. King, Overton.

H. B. Milner. Son of Arnold and Mary Milner, who are buried at Pine Grove.

J. G. Braly, Mt. Enterprise, 1892. His brother S. H. Braly may have also preached in Rusk County.

A. G. Matlock, Mt. Hope (Arleigh Glenn Matlock, who later served as Executive Secretary of the Board of Foreign Missions from 1950 to 1962).

Licensed Rusk County ministers and candidates in 1891.

• W. C. Chadwick, Mt. Enterprise
• Sidney Clinton, Pine Hill
• J. F. Hays, Minden
• B. A. Hodges, Minden

Some newspaper clips:

Sins of our fathers revealed in local church records
Henderson Daily News, Wednesday, July 26, 1939, p. 7
Henderson Daily News, Sunday, August 16, 1942, p. 5

Texas Presbyterian newspaper, at Portal to Texas

History of Tennessee Community (in Shelby County, Texas), Timpson Weekly News, January 2, 1948 (served by Archibald Watkins, I. W. Hill, and L. E. Tipps))

C. P. C. links to “Our Senior Soldiers” (might contain some bios of ministers who preached in Rusk County)

History of the Cumberland Presbyterian Church, by B. W. McDonnold, 1888

Encyclopedia Britannica.

Early in the 20th century the Presbyterian Church in the U.S.A. revised its Confession of Faith and included interpretations of predestination that the Cumberland Presbyterian Church found acceptable. Negotiations for union resulted in a majority of the Cumberland Presbyterians rejoining the Presbyterian Church in the U.S.A. in 1906. Members who rejected the merger elected to continue as the Cumberland Presbyterian Church. In 2005 the Cumberland Presbyterian Church reported about 82,000 members and more than 700 congregations. Headquarters are in Memphis, Tenn.

In 1874 a separate Colored Cumberland Presbyterian Church was established for African American members. This group, now called the Cumberland Presbyterian Church in America, in 1996 reported more than 15,000 members and about 150 congregations and is headquartered in Huntsville, Ala.

The Trident

[Evolution assaults] the word of God at its very inception by calling into question the most basic tenets of Scripture. Once hooked by this spike, gone for the most part is trust in an instantaneous special creation by God, a literal Adam and Eve, the fall of man, and his subsequent need for a Redeemer. The first eleven chapters of Genesis, the seed bed for all the doctrines that follow in the remainder of Scripture, become little more than a fable or parable. The rudimentary truth of fallen man’s proclivity toward evil and of eventual judgment against impenitence, as demonstrated in the worldwide Flood, is lost in the battle for the hearts and souls for whom the ultimate sacrifice has been made.

The nature, power, and character of the Living God so clearly set forth in these and the ensuing chapters of Genesis, as well as the rest of the Decalogue, become blurred and faith is shipwrecked in the fog of doubt and confusion.

Floyd Nolen Jones, The Chronology of the Old Testament, page 7 [Note: In context, the “Trident” is textual criticism, evolution, and the jettisoning of biblical chronology.]

Looking upwards in a storm

The author of “There is a fountain” – William Cowper – also wrote “Looking upwards in a Storm” (“God of my life, to thee I call”). This hymn is number XIX in Book III of Olney Hymns, hymns under the heading of “Conflict.” At times it appears in hymn books with the heading “Divine Aid Implored.” Oft afflicted with despair, distress, and depression, Cowper (1731-1800) was experientially well-able to speak for the Christian who cries in distress. Remember God is “God of my life,” a prayer-hearing, prayer-answering God, who invites the mourner to his open door! “God, my God, forgets me not.”

The meter of the hymn is Long Meter. The CPWI Hymnal (The Church in the Province of the West Indies, St John, Barbados, 2010) joins it with the tune St. Sepulchre by George Cooper III (1820-1876). Cooper was an organist St. Sepulchre’s Church on Newgate Street in London, and the tune takes its name from the church. Of Sacred Harp tunes, I think that Hebron would be a good fit, and also Devotion.

1. God of my life, to thee I call,
Afflicted at thy feet I fall;
When the great water-floods prevail,
Leave not my trembling heart to fail!

2. Friend of the friendless, and the faint!
Where should I lodge my deep complaint?
Where but with thee, whose open door
Invites the helpless and the poor?

3. Did ever mourner plead with thee,
And thou refuse that mourner’s plea?
Does not the word still fix’d remain,
That none shall seek thy face in vain?

4. That were a grief I could not bear,
Didst thou not hear and answer pray’r;
But a pray’r hearing, answ’ring God,
Supports me under ev’ry load.

5. Fair is the lot that’s cast for me:
I have an advocate with thee;
They whom the world caresses most
Have no such privilege to boast.

6. Poor though I am, despis’d, forgot,
Yet God, my God, forgets me not.
And he is safe, and must succeed,
For whom the Lord vouchsafes to plead.

To the first stanza, Cowper footnotes Psalm lxix. 15, and  Psalm xl. 17 to the sixth.

Psalm 69:15 Let not the waterflood overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me.

Psalm 40:17 But I am poor and needy; yet the Lord thinketh upon me: thou art my help and my deliverer; make no tarrying, O my God.

No melody without music, and other music quotes

The posting of quotes by human authors does not constitute agreement with either the quotes or their sources. (I try to confirm the sources that I give, but may miss on occasion; please verify when possible.)

“The best, most beautiful, and most perfect way that we have of expressing a sweet concord of mind to each other is by music.” -- Jonathan Edwards

“We cannot have a melody without music, nor can we have divine record of God speaking without words.” -- John MacArthur

“Since the largest book in the Bible is a songbook, we see the importance of sacred music before God.” -- David Cloud

“The hymn was the prayer of the penitent, and the hallelujah of the redeemed.” -- George C. Loud, Evangelized America 

“Music is God’s gift to man, the only art of Heaven given to earth, the only art of earth we take to Heaven.” -- Walter Savage

“Next to the Word of God, the noble art of music is the greatest treasure in the world.” -- Martin Luther

Lessons from a tuber crop

Lessons from a tuber crop (potatoes – unlike beets, carrots, turnips – are not a root crop, but a tuber, a stem that grows underground).

Fruit, noun. Any product of plant growth; any edible part of a plant; product, result.

It’s May and I am digging my potatoes, slowly but hopefully surely. (It was May 2024 when I wrote this.) Here are a few lessons I’ve learned.

The results can be described as no fruit, fruit, more fruit, much fruit (John 15:1-5).

Zechariah 4:10 For who hath despised the day of small things?

All my potatoes had fruit, with some having more and some having less. If the taters (tubers) were larger there were often fewer of them. If they were smaller, there were often more of them. The amount of fruit given could be deceptive to the naked eye. If the tubers were weighed rather than counted, those that appeared to have more fruit might have less fruit – which made me think, our casual calculations of how much fruit is on some other Christian’s vine might likely be misguided.

Sometimes you have to get your hands dirty. 

Jesus did, in a sense. (For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him).

Some fruit comes in unexpected shapes.

If you are used to buying your potatoes in a grocery store, you might think they are all nicely round or oval. And they mostly are, but apparently the odd-shaped potatoes get passed over for lesser jobs.

What you see above ground hints at what is not seen. 

Fine plants. Cracked soil. Maybe even a top part of a tuber visible above ground.

Sometimes you have to dig deeper. 

All the potatoes are not just below the surface. Some are right under the surface and some are deeper. It is easy for the shallow digger to overlook good fruit.

There are enemies of the fruit – for example, the potato bug, fire ants, as well as weeds & grass. The potato bug is a perennial enemy, whose larvae infestation can destroy the foliage on potato plants. Last year I fought them on three fronts. This year I saw one adult beetle, crushed it in my hand, and (surprisingly) never saw another beetle or its larvae. Weeds and grass flourished this year, and I had a hard time keeping up. These compete with the potato for water and nutrition. Fire ants can cause some damage to the tuber and plenty to the hands digging them!

1 Peter 5:8 ...your adversary the devil...

1 Kings 21:20 ...Hast thou found me, O mine enemy?

The fruit brings joy – for what it is (the result of laboring together with God) and what it does (provide food/sustenance).

Philippians 4:4 Rejoice in the Lord alway: and again I say, Rejoice.

God gives the increase (Psalm 67:6; 1 Corinthians 3:6). Without Jesus we can do nothing (John 15:5).

Fulfilling a former purpose

Acts 20:1-6 fulfilling a former purpose

Verse 1: Paul had previously purposed to pass through Macedonia and Achaia, and then go to Jerusalem. Staying in Ephesus a little longer, he sent Timotheus and Erastus ahead of him into Macedonia. Now Paul is moving on that purpose. He bids the disciples a loving farewell.

 

Verses 2-3a: Paul traveled through Macedonia to exhort and encourage the disciples, then went into Greece. Greece is identified as Achaia in Paul’s purpose, described in Acts 19:21. He stayed there for three months. It possibly was during this time Paul wrote his letter to the Romans (cf. Romans 15:25-26, 31).

 

Verse 3b: The Jews here “laid wait” for Paul (cf. v. 19), indicating an intent to ambush him, for evil intent – either to arrest and accuse Paul before the authorities, as they had done at other times; or possibly to accost and kill him. Perhaps they intended to attack Paul on board ship, since knowing of the plot, Paul changed his course to reroute back through Macedonia rather than sail to Syria from Greece. Some have suggested a contrived robbery at sea, since Paul was carrying a contribution from the churches in Macedonia and Achaia to the saints in Jerusalem.

 

Verse 4: Accompanying Paul to Asia were eight men:

 

• Sopater of Berea
• Aristarchus (of the Thessalonians)
• Secundus (of the Thessalonians)
• Gaius of Derbe
• Timotheus [of Lystra, 16:1]
• Tychicus (of Asia)
• Trophimus (of Asia)
• Luke [a “we” section begins verse 5. Acts 20:5-21:18, from Philippi to Jerusalem]

Verse 5: Sopater, Aristarchus, Secundus, Gaius, Timotheus, Tychicus, and Trophimus go on ahead of Paul, Luke, and (presumably) Silas to wait for them at Troas.[i] “tarried for us” indicates that Luke has rejoined the group.

 

Verse 6: the author, Luke, evidently stayed at Philippi during the events of Acts 17:1 to Acts 20:5-6 – possibly 6 years.[ii] Note that this time the trip from Philippi to Troas took five days, in contrast to two days on the initial trip from Troas to Philippi recorded in Acts 16:11-12. After this five-day journey, they stayed in Troas seven days.

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[i] Silas has not been mentioned by name since he and Timothy joined Paul in Corinth (18:5). Outside of Acts he is mentioned (by the Latinized form “Silvanus”) in II Corinthians 1:19; I Thessalonians 1:1; II Thessalonians 1:1; and I Peter 5:12.
[ii] The calculation and approximation of this time includes possibly a month in Thessalonica (17:1ff.), stays in Berea and Athens (chapter 17), over 18 months in Corinth (18:11), a trip back to Jerusalem and Antioch (chapter 18), 3 years in Ephesus (cf. 20:31), travel through Macedonia, and 3 months in Greece (20:3) before going back through Macedonia.

“Sola Scriptura” “Solo Scriptura” “Nuda Scriptura”

“Sola Scriptura” “Solo Scriptura” “Nuda Scriptura” “Nada Scriptura”

What is Sola Scriptura? Sola Scriptura is a Latin phrase meaning “scripture alone.” It is a Christian bibliological doctrine. It means that the Bible is the sole source of authority (either explicitly or implicitly) for Christian faith and practice. If only the canonical Scriptures are completely inspired and the only encapsulation of all truth, then only the Scriptures are authoritative in a way nothing else is. “The scriptures are the only rule of faith and practice” has been a common way Baptists have stated their belief in the Bible.

On Facebook awhile back, Alexander Thomson wrote “there is a growing attempt to argue that ‘Sola Scriptura’ is not ‘Solo Scriptura; and that resort to Scripture-only proof is ‘Biblicism’.”

A cadre of evangelical theologians today like to contrast “Sola Scriptura” with phrases such as “Solo Scriptura” and “Nuda Scriptura” – or draw a hard line between only and alone (which, of course, are English synonyms). Some of them may merely be trying to correct radical errors of individualism.[i] Others, however, are watering down the strength of Sola Scriptura.[ii]

Jeremy D. Myers, a former pastor who would like to redeem Christians from their biblical faith and practice, defines “Solo Scriptura” thusly: “‘Solo’ Scriptura is the idea that we can learn all matters about faith and practice using the Bible alone, plus nothing else.”

Marty Foord, a lecturer at the Evangelical Theological College in Singapore tells us that “sola scriptura does not mean that the Bible is the only authority for believers.”

Canadian minister Lawson Murray expands the idea, claiming, “Protestant reformers made a distinction between the principles of ‘sola Scriptura’ (Scripture alone) and ‘nuda Scriptura’ (bare Scripture). ‘Sola Scriptura’ has to do with the sufficiency of Scripture as the Christian’s supreme authority in all spiritual matters. ‘Nuda Scriptura’ is the idea that the Bible is the Christian’s only theological authority in all spiritual matters. The best transliteration for ‘nuda Scriptura today is ‘solo Scriptura’ (just me and my Bible).”[iii]

Greek Orthodox Archpriest Andrew Stephen Damick (who doesn’t believe in either sola or solo) piles on against the “Protestants,” writing, “Solo scriptura, it is argued, is what most Evangelicals would probably understand as their basic matrix of church authority—the Bible is above everything. Some might say that the Bible is the only authority in church life, while others might say it is the primary authority in church life, but it’s still over everything.” In the end he concludes, “this ‘sola’ vs. ‘solo’ business is really a distinction without a difference” and that “sola” is really “just a better-read version” of “solo.” I sort of agree, though I would change “better-read” to “more sophisticated.”[iv] After receiving a thoroughly “liberal” education, some want a more sophisticated way to explain Sola Scriptura. They elevate themselves above being so simple in belief as to receive the phrase from a children’s song, “the Bible tells me so.” (Cf. Matthew 18:1-4.)

Many “Protestants” now nuance the terminology. They may argue that the Bible is not the “only authority,” just the “supreme authority.” It is not the “sole authority,” but “an authority” (or “final authority”) above other “lesser” authorities.[v] 

We do not (and should not) reject the teaching of God’s people in his churches through the years, neither what someone has written in a commentary or theological book, nor how the Holy Spirit has led someone else to understand the passage – but we still stand on “Scripture alone,” “Only Scripture,” and/or any or whatever term means that the only authority for our faith and practice is found in the Bible. The book of Acts extols the virtues of the Bereans, who would not take the word of an apostle, if such word did not agree with Scripture (Acts 17:11). The Bible trumps every Roman pope and every little Baptist “pope.” It is above all of them, the one and only and final authority. We do not use the Scriptures as our “sole resource” – but it is the “sole recourse.” There is no higher court of appeal.

If we do not believe that the Scriptures, inspired by God, throughly furnishes us with all we need for every good work, including doctrine, reproof, correction, and instruction in righteousness (2 Timothy 3:16-17), then we have gone over to the other side![vi]

Beware of the new nuancers. The nuancing of the term “Sola Scriptura” is an admission that the term is not “sufficient” and may even suggest that those nuancing the term do not really believe the Scriptures themselves are sufficient! In the end, the fight against “Sola Scriptura” or “Solo Scriptura” may leave us with “Nada Scriptura.”[vii]

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[i] Radical individualism rejects the study and interpretation of the Bible from within the gathered church community and installs it in the “Lone Ranger” Christian – making such an one his own authority. Sola Scriptura includes interpreting the Scriptures in the church community as guided by the Holy Spirit. It does not make either the individual or the church supreme.
[ii] “Sola Scriptura simply means that all truth necessary for our salvation and spiritual life is taught either explicitly or implicitly in Scripture. It is not a claim that all truth of every kind is found in Scripture. The most ardent defender of sola Scriptura will concede, for example, that Scripture has little or nothing to say about DNA structures, microbiology, the rules of Chinese grammar, or rocket science.” I do not disagree with anything here by John McArthur, but I wonder why he found it necessary to write it. Which advocate of Sola Scriptura is arguing that we should go to the Bible to learn the rules of Chinese grammar, for example?
[iii] He did not cite any Reformer or Radical Reformer who used this term positively. I get the impression that it is primarily a new term to try to encapsulate an older idea. It does seem that Calvin may have at least once used “ex nudis scripturis” to describe depending on the scripture alone (Concerning Scandals, Grand Rapids, MI: Eerdmans, 1978, p. 18). Anabaptist/Baptist leaders (if properly understood) might well be described as holding a sort of “Nuda Scriptura” view without appealing to such terminology (i.e., correctly understanding that “Sola Scriptura” demonstrates their belief). Additionally, the reason many of these teachers did not accept the traditions of the Roman Catholic and Greek Orthodox churches is not because they totally rejected any continuity of teaching the Bible. Rather it was because they rejected the Catholic and Orthodox as being part of that continuity; that is, they are not true churches in the New Testament sense.
[iv] This may be seen in those who argue for replacing “sola” with “prima.” Are they not tacitly admitting they do not even believe “Sola Scriptura” – or at least that they think “sola” and “solo” are equivalent terms.
[v] If it is the “final authority” then it is the “sole authority” – other things called authorities are not authorities, merely servants or helps.
[vi] Many “highly educated” students are coming out of Baptist and Protestant seminaries with the idea that the Bible itself does not teach Sola Scriptura. Consider the teaching and implications of these texts: Deuteronomy 12:32, Revelation 22:18-19, do not add to or take away from God’s word; Psalm 119:89, God’s word is settled, forever; Isaiah 8:20, for truth and light, we must speak according to the word; Mark 7:6-9, the traditions of men vs. the commandments of God; Romans 10:17, the word is foundational to our faith; 1 Corinthians 4:6, do not think above what is written; Galatians 1:8, there is only one gospel, not many; Ephesians 6:17, the word of God is the sword of the Spirit; 1 Thessalonians 5:21, we have the resource to prove all things and hold fast the truth; 2 Peter 1:3, we are given all things that pertain to life and godliness; Jude 3:5, the faith is once delivered; 1 John 4:1, the word necessary to try the spirits.
[vii] “Nothing Scripture,” that is, without any biblical authority. (Sorry for switching from Latin to Spanish. ... Not really.)

Castor and Pollux

...another “NKJV why?”

• Acts 28:11 (AKJV): And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux.
• Acts 28:11 (NKJV): After three months we sailed in an Alexandrian ship whose figurehead was the Twin Brothers, which had wintered at the island.

The New King James Version editors claimed they were creating a Bible which one could easily hear and read alongside the King James Bible (“there is remarkable ease in listening to the reading of either edition while following with the other.”). I don’t find remarkable ease of reading when I am jarred with “the Twin Brothers” in place of “Castor and Pollux” (both of which are the same thing, so why change it). [In fact, it reads in this place better side-by-side with some modern versions than with the KJV.]

Literally Διοσκουροις in Acts 28:11 is “sons of Zeus” or “Zeus’s boys” – not Twin Brothers. (Διοσ is the genitive singular of Ζεύς, Zeus; see Acts 14:13, for example.) However, in English Twin Brothers, Twin Gods, Castor and Pollux, Dioscuri (and maybe others) are all the same and accurately convey the meaning of Διοσκουροις. The somewhat transliterated Dioscuri is an available English word (Merriam-Webster or Dictionary.com give Castor and Pollux as the definition of Dioscuri). As to the Latin, Castorum is plural and for Latin speakers it stood for the Dioscuri (Castor and Pollux, the twins of Zeus). The Douay-Rheims translation, translating from the Latin, has “the Castors” (plural), showing those translators understood it that way.

John Calvin explains some of the history of  the Dioscuri, Castor and Pollux, the twin boys of Zeus: “The old poets did feign that Castor and Pollux came of Jupiter and Leda; for which cause they are called in Greek διοσκουροι; which word Luke useth in this place, as if you should say, Jupiter’s sons.”

John Gill writes: “whose sign was Castor and Pollux; or Dioscuri, that is, the sons of Jupiter; for Castor and Pollux were his sons, by Leda: these are placed among the constellations in the Zodiac, and go by the name of Gemini, or the twins; and these were supposed to have a power of saving men in danger at sea…”

So, the twins are Castor and Pollux in Latin, Dioskouroi in Greek. The Greek word for twins is δίδυμα. The Latin word for twins is gemini, which is also the name of the constellation in which the two brightest stars are known as Castor and Pollux.

Why, NKJV translators, did you find it necessary to change Castor and Pollux to the twin brothers? In doing so, you violated your claim to make it easy to follow the KJV and NKJV together. This is not a question of text, but of translation. Your reading matches the ASV, EHV, HCSB, ISV, LSB, NASB, NLV, NRSV, RSV, TLB, and others – but not the KJV, the Bible you claim to follow. “Twin Brothers” is no more readily understood than “Castor and Pollux.” If you don’t know Greek and Roman mythology you won’t know who they are either way. I can see no claim of improved understanding for changing the reading here. So, NKJV, why?

Tribulation worketh patience

“…knowing that tribulation worketh patience.” Romans 5:3

“… as all the perfections of God are engaged for God’s people, certain it is, that no trial to his people can arise which he knew not, nay, which he appointed not, and for which he hath not made a suitable provision. Well then, what trouble of thine can be so great, as to counteract and overcome divine strength? What burden so heavy that Jesus cannot bear? What afflictions so painful that Jesus cannot soften? What grief so scorching as to dry up the streams of God’s love? Hear then his words: ‘In your patience possess ye your souls.’

“My soul, rest in this. Let past experience bring thee present confidence. See that all the fresh springs of patience flow from Jesus. Wait patiently for the Lord, by believing in him; and, depend upon it, thy present tribulation, of what sort or kind soever it is, will terminate, like every former, in bringing glory to God and comfort to thy soul.”

Robert Hawker (1753-1827)

The little flock, on Zion's hill

“The little flock, on Zion’s hill” is a hymn that, to me, is of unknown origin. It appears possibly as early as 1790, in Society Hymns, Original and Selected on Evangelical and Experimental Subjects.[i]This book was published by Manning & Loring of Boston. It is “Hymn II” with the caption “The Church’s Request.” The hymn is structured as a prayer from a newly-formed congregation (our infant state) to the Lord in heaven, to bless them with a faithful pastor. The hymn is seven stanzas of Common Meter, and might be sung with most any good Common Meter tune already used by a congregation.

The hymn book itself states neither an editor nor an affiliation (unless some front matter is missing in the copy I found online). It has multiple texts from John Rippon’s Selection (and many other sources, of course).

1. The little flock, on Zion’s hill,
In happy union blest,
Implore their great Redeemer, still
To grant them one request.

2. Distinguish’d mercy found a place,
And led the flock to rest:
Head of thy church, we seek thy face,
To grant us one request.

3. Thy sovereign favours, freely giv’n,
Our hearts have deep imprest;
Still hear our pray’r, indulgent Heav’n,
And grant us one request.

4. While some are gather’d to the fold,
By mercy’s high behest,
Do thou our infant state behold,
And grant us one request.

5. With thoughtless souls, and anxious mind
Thy courts are daily prest;
That each a portion here may find,
O grant us this request.

6. A faithful pastor, Lord, prepare;
’Twas Jesus’ great bequest;
For this we raise our ceaseless prayer:
O grant this one request.

7. Then shall our grateful hearts adore
Thine interposing love;
This gift bestow’d, we’ll grieve no more,
But wait the joys above.

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[i] There is some concern as to the correct date of Society Hymns. Though some sites online give 1790, there is no date in the book itself. Hathi Trust has “between 1790 and 1799” – with a question mark.

In other words, abaciscus to zigzag

• abaciscus, noun. (Architecture) A small abacus (a slab forming the top of the capital of a column); a tessera (q.v.).
• coeliac (also celiac), adjective. Relating to the abdomen, or to the cavity of the abdomen; used as an abbreviation of/shorthand for coeliac (celiac) disease.
• collocation, noun. The arrangement of words; especially a series of words or terms that occur together more often than would be expected by chance.
• concenter, verb. To come to one point, a common center; to draw or direct to a common center.
• denomi-network, noun. An religious organization that functions like a traditional denomination in some ways and has the flexibility of a network in other ways. (Coined by Suzii Paynter.)
• doddle, noun, (Chiefly British) Something easily done, easily fixed, etc.
• hermitage, noun. The habitation of a hermit; any secluded place of residence; retreat; hideaway.
• homage, noun. Special honour or respect shown publicly.
• hypallage, noun. A figure of speech interchanging or reversing the syntactic relation of two words (e.g., her beauty’s face).
• insouciance, noun. Carelessness, heedlessness, indifference, or casual unconcern.
• mere, adjective. Being nothing more than; being nothing less than; having no admixture.
• mere, noun. (chiefly British) An expanse of standing water; lake, pool.
• peduncle, noun. A stalk bearing a flower or flower cluster or a fructification.
• principal, adjective. First or highest in rank, importance, value, etc.; chief; foremost.
• principle, noun. A basic truth, law, or assumption; a rule or standard.
• puppetute, noun. (Informal, derogatory) A woman who is willing to compromise her values or morals for someone she loves or desires (a portmanteau of “puppet” and “prostitute”).
• rara avis in terris, phrase. Latin, literally “a rare bird on the earth” and by extension, describes something or someone that is extraordinary, unique, or exceptional; something rare or hard to find. 
• stotious (also stocious), adjective. (Primarily Irish and Scottish English) Drunk; inebriated, esp. when unable to speak or act in the usual way.
• tessera, noun. One of the small pieces used in mosaic work.
• ultracrepidarian, noun. One who gives opinions and advice on matters that he knows little or nothing about. adjective, pertaining to one who is talking about things beyond his scope of knowledge.
• wassail, noun. A hot drink that is made with wine, beer, or cider, spices, sugar, and usually baked apples and is traditionally served in a large bowl (especially at Christmastime).
• waster, noun. (Informal) A person who does little or nothing of value.
• wastrel, noun. Vagabond, waif; one who expends resources foolishly and self-indulgently.
• zag, verb (used without object). To move in one of the two directions followed in a zigzag course.
• zig, verb (used without object). To move in one of the two directions followed in a zigzag course.
• zigzag, noun. A line, course, or progression characterized by sharp turns first to one side and then to the other (similarly used as an adjective, adverb, and verb).

Unto the church at Smyrna

On the isle of Patmos, where he was exiled, John the apostle received a revelation from the Lord. He was directed to write down the revelation, in one writing sent to seven recipients (1:1-4). The second of the seven recipients was the church in the city of Smyrna, whose letter we will consider.

Introduction

First, notice some things about the letters to the seven churches of Asia.

There is a general pattern found in the writing of all the letters, divided into seven parts. 

• A Greeting
• A Description
• A Commendation (except for the church at Laodicea)
• A Condemnation (except for the churches at Smyrna and Philadelphia)
• A Warning
• A Charge
• A Promise

The order of the charge and the promise begin with the charge first – in the first three letters – then in the last four the promise is placed first. The order of the letters themselves are in a sort of circular geographical order. Ephesus is the town nearest Patmos, then travel geographically north to Smyrna and Pergamos. Afterward move southeast to Thyatira, Sardis, Philadelphia, and Laodicea. The symmetrical order of the letters is this:

Ephesus – a church standing on the verge of judgment, candlestick removed.

Smyrna – a poor suffering church not placed under condemnation.

Pergamos

Thyatira

Sardis

Philadelphia – a weak church with an open door.

Laodicea – a church standing on the verge of judgment, spewed out.

If you do not read the text of the letters to the seven churches in the King James Bible (and if you cannot read Greek) you will miss the subtle interplay between the second person singular (thy, thou, thee) and second person plural (you, ye).

Among other things, each letter is a lesson to all churches, then and now. They contain an admonition for churches to see themselves as God sees them.

I. Smyrna is candidly addressed by the Lord, v. 8.

Written to the church in Smyrna.

Sent from the Lord in heaven.

The first and last (1:5, 11, 17).

Was dead and is alive. (1:5, 18).

II. Smyrna is thoroughly known by the Lord, v. 9.

Thy works. Psalm 139:2; Matthew 7:22-23.

Thy tribulation. Romans 5:3.

Thy poverty. 1 Corinthians 1:27-29.

The opposition. Cf. Revelation 3:9; Romans 2:28-29.

III. Smyrna is securely sustained by the Lord, v. 10.

Fear not. Isaiah 35:4; 41:10.

Suffering. Phil 3:10; Romans 8:18.

Prison. (John Baptist, John, Peter, Paul, Silas)

Tribulation. John 16:33; Heb. 11:36-37.

Death. 2 Corinthians 2:10.

Be faithful. Heb 13:5-6; 1 Corinthians 4:2.

Receive a crown of life. (5 crowns)

IV. Smyrna is not the only church of the Lord, v 11. 

(Cf. also Revelation 1:4, 11-13, 20; 2:1-3:22)

He that hath an ear. (spiritual capacity) Matt. 13:16. My sheep hear my voice, John

Let him hear. (individual responsibility) Rom. 14:12.

What to the Spirit saith. (divine revelation) 1 Cor. 2:10.

Unto the churches. (corporate responsibility) 1 Pet. 4:17.

He that overcometh. John 16:33.

Conclusion:

• The churches are local & visible, the gathered people of God in a certain place.
• The churches are independent but interconnected.
• Tribulation in the world is part of the lot of the Christian, 2 Timothy 4:12.
• In Christ we are more than conquerors, Romans 8:37-29.

Now is the accepted time (2 Cor. 6:2), exhort one another daily, while it is called To day (Heb. 3:13).

Three names, one office

Three names, one office, Acts 20:17,28

There are three names for one office. Paul, on his way to Jerusalem, calls the plural elders of the church at Ephesus to meet him in Miletus. In charging the elders, he calls them “overseers” (bishops; ἐπισκόπους) who are to “pastor” (ποιμαίνειν) the church/flock of God. In this case, the noun form of episkopos is used directly, and again the pastoring is embedded in the verb form of feeding (poimainein) the flock. Acts 20:17, 28.

And from Miletus he sent to Ephesus, and called the elders (πρεσβυτερους) of the church…Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers (επισκοπους), to feed (ποιμαινειν) the church of God, which he hath purchased with his own blood.

 Baptists, generally, as well as some other congregational churches, have contended for two continuing offices in the local congregation – pastors and deacons.[i] Many denominations use terminology that is not biblical (e.g., Pope, Archbishop, Cardinal, Doctor, Reverend, etc.), as well as use scriptural terminology in ways that are not biblical (e.g. Bishop as a supervisor over a number of churches and pastors). It is an error to separate and isolate the terms bishop, elder, pastor and create different ecclesiastical offices for each. Notice the New Testament use of this terminology.

Elder and elders (presbuteros; πρεσβυτερος) are used 68 times in the King James Version in the New Testament. In the Gospels and sometimes in Acts, it refers to the elders of the Jews. In the following verses, it refers to an ecclesiastical office:[ii] Acts 11:30; Acts 14:23; Acts 15:2, 4, 6, 22, 23; Acts 16:4; Acts 20:17; Acts 21:18; I Timothy 5:17; I Timothy 5:19; Titus 1:5; James 5:14; I Peter 5:1 (2 times); II John 1:1; III John 1:1.

Bishop and bishops (episkopos; επισκοπος) are used five times in the King James Version in the New Testament. Four of these refer to officers in the church, and once to Jesus Christ himself (Philippians 1:1; I Timothy 3:1; I Timothy 3:2; Titus 1:7; I Peter 2:25). Episkopos is translated “overseers” in Acts 20:28. επισκοπουντες is translated “taking the oversight” in I Peter 5:2.

Pastors, or shepherds (poimen; ποιμεν) is used once in noun form, in Ephesians 4:11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors (ποιμενας) and teachers (διδασκαλους).[iii] The Chief Shepherd in I Peter 5:3-4 is Jesus, and elders by implication are shepherds who feed the flock.

The biblical evidence indicates the synonymous usage of bishop, elder, and pastor.[iv]

In writing to Titus, Paul uses elders (πρεσβυτερους) and bishop (επισκοπον) interchangeably, noting they must hold fast the faithful word (v. 9 αντεχομενον του κατα την διδαχην πιστου) – the food the pastor feeds the flock.[v] He speaks of Titus’s purpose in Crete of ordain elders, then begins to speak of their qualifications prefaced with the word “bishop.” “for a bishop” beginning verse 7 indicates that it connects back to the elders in verse 5. They are connected. They are synonymous. Bishops are elders.

Peter, writing to “strangers” scattered in various places, exhorts the elders in these places. To the elders he exhorts, Peter says these elders are “to bishop” (επισκοπουντες) and “to pastor” (ποιμανατε) the flock/church of God. Incorporated in the duties of the elders are found, in verb form, the names of the other interchangeable terms – episkopountes and poimavate.

In addition to the synonymous usage of the terms bishop, elder, and pastor, the collective and harmonious nature of the three terms may be deduced from the scriptural qualifications for office. I Timothy 3:1-7 details the qualifications for the office of bishop – “A bishop then must be…” Comparing I Timothy 3:1-7 to Titus 1:5-9 demonstrates that the office of bishop and elder are the same office, with two descriptions. The Bible contains no separate and distinct qualifications for another office, except that of deacons, signifying that pastor needs no separate qualifications. It is the same office as that of elder and bishop. As early as the fourth century, Jerome made a similar observation in a letter to Evangelus: “Presbyter and bishop are the same; the one name describes the age of the man, the other his dignity. Hence instruction is given to Titus and Timothy about the ordination of a bishop and of a deacon; but there is absolute silence about presbyters, because the presbyter is contained in the bishop” (date of letter unknown).[vi] C. N. Glover writes, “The word ‘bishop’ involves the authority given to the office by the Lord Jesus Christ. The word ‘elder’ involves the character of the man who fills the office, and the manner in which he fills it. The word ‘pastor’ involves the duties of the office of bishop, and the manner in which he is to perform them.”[vii]

There are not three sets of qualifications for three offices, but one set of qualifications for the same office, for which either of three names suffice. The three terms relate the office to its character, work, and qualifications. The term elder signifies experience, maturity, wisdom (e.g., “Not a novice”). The term bishop signifies administration, oversight, leadership (e.g., “take care of the church of God”). The term pastor signifies care, feeding, teaching (e.g., “apt to teach”). After providing their unique emphases, all three names meld into one work and one office. This tri-unity of terms for one office corresponds with the plurality of the eldership and anticipates the unity that should appear among those plural elders who function together in this office work in a local congregation.

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[i] That is, two offices that are permanent for the entire church age.
[ii] I Timothy 5:1 uses elder, but probably not for the office. The related terminology “presbytery” is used in I Timothy 4:14. A presbytery is a group of (ordained) presbyters (Gk.) or elders (Eng.). Other synonymous English terms are “the body of elders,” “the eldership,” and “the presbyterate.” “Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery (πρεσβυτεριου).” πρεσβυτεριον is translated “council” in Luke 22:66 in reference to Jewish elders. A Christian presbytery functions as a council to give counsel.
[iii] Pastors (ποιμενας) and teachers (διδασκαλους) here is the same gift, not two distinct gifts.
[iv] J. M. Pendleton explains it this way: “A bishop was a pastor of a church, and the New Testament, so far from encouraging a plurality of churches under one pastor, refers, in two instances at least, to a plurality of pastors in one church. See Acts xx. 28; Phil. i. 1. In the former passage [Acts 20:28] the elders of the church at Ephesus are called overseers, and the word thus translated is the same rendered bishop in Phil. i. 1; 1 Timothy iii. 2; Titus i. 7; 1 Peter ii. 25. Thus does it appear that pastor, bishop, and elder are three terms designating the same office. This view is further confirmed by a reference to Peter v. 1, 2, where elders are exhorted to feed the flock—that is, to perform the office of pastor or shepherd—taking the oversight thereof, etc.—that is, acting the part of bishops or overseers. For the word translated taking the oversight belongs to the same family of words as the term rendered bishop in the passages cited. It is plain, therefore, that a pastor's work is the spiritual oversight of the flock, the church he serves. Like a good literal shepherd, he must care for the feeble and the sick, as well as for the healthy and the vigorous.” pp. 24-25.
[v] Here the elder/bishop is also called a “steward” (οικονομον).
[vi] The Papal System: William Cathcart, Philadelphia, PA, 1872, p. 56; For Jerome, see also Letter 146, To Evangelus.
[vii] C. N. Glover, Glover’s Church Manual, 1983, p. 34.

So grows the Lotus

Back in May of 2014, I wrote about “Tulips, Roses, Poinsettias and Lilies: a veritable theological garden.” Now ten years later, I have discovered a new flower growing in the acrostical soteriological garden – the Lotus.

Apparently “LOTUS” is the brainchild of Daniel Weierbach, pastor of Open Door Baptist Church in Prattville, Alabama. According to his book LOTUS: A Free Grace Response to TULIP (Daniel Weirbach, 2024), Weierbach wanted to create a five-letter acronym, based on flower name, that would “counter” the Calvinistic acronym TULIP, point-by-point, in sequential order. Here grows the Lotus:

• Liable Depravity - Each person is liable for their own sin, but not so depraved that they can’t choose to believe in the Gospel.
• Occupational Election - Election is never unto salvation, but is to an office, position, service, or blessing.
• Total Atonement - The death of Jesus Christ was sufficient to pay for the sins of the entire world, not only the “elect.”
• Unlimited Grace – God’s grace is unlimited in the sense that it extends to all people who have to decide to receive or reject it.
• Security of the Saints -A Christian has eternal security because of the power and promise of God.

The Lotus’s weak version of depravity encapsulates the spirit of the age, and sets the flower in array against the Bible itself. I quickly lost interest in any beauty it might have.

While looking into the LOTUS, I ran across another acrostic – PROVIDE. Not a flower this time, but evidently created by Southern Baptist theologian Leighton Flowers.

• People sin: Which separated all from fellowship with God.
• Responsible: Able-to-respond to God’s appeals for reconciliation.
• Open door: For anyone to enter by faith. Whosoever will may come to His open arms.
• Vicarious atonement: Provides a way for anyone to be saved by Christ’s blood.
• Illuminating grace: Provides clearly revealed truth so that all can know and respond in faith.
• Destroyed: For unbelief and resisting the Holy Spirit.
• Eternal security: For all true believers.

Provisionist Southern Baptists and Independent Baptists seem to be going of the cliff in rejecting total depravity. Regardless of any abuses of the terminology, we are totally depraved sinners whose only hope is Jesus Christ and not ourselves. Separated from God. No way back on our own. All of us. Totally. Hereditarily.

Theologically, LOTUS and PROVIDE seem to be two peas in a pod.