Odd bits and pieces of poetry

This post contains some odd bits and pieces of poetry that have little more in common than that I like a verse or two or three of it.

Though the cause of evil prosper,
Yet 'tis truth alone is strong;
Though her portion be the scaffold
And upon the throne be wrong,
Yet that scaffold sways the future,
And, behind the dim unknown,
Standeth God within the shadow
Keeping watch above his own.
-- From The Present Crisis by James Russell Lowell, 1844

We cleared our camp where the buffalo feed,
Unheard-of streams were our flagons;
And I sowed my sons like the apple-seed
On the trail of the Western wagons.
They were right, tight boys, never sulky or slow,
A fruitful, a goodly muster.
The eldest died at the Alamo.
The youngest fell with Custer.
The letter that told it burned my hand.
Yet we smiled and said, "So be it!"
But I could not live when they fenced the land,
For it broke my heart to see it.
-- From The Ballad of William Sycamore by Stephen Vincent Benet - 1923

I will not take that bitter thrust which rent my heart today
As coming from an earthly soul -- though it was meant that way
But I will look beyond the tool because my life is planned
I take the cup my father gives, I take it from His hand.
-- From The Cup from His Hand by unknown (heard on the radio)

The Church -- God's "Seminary"

This blog post is really unfinished, but I posting it as is. Maybe we can flesh it out later.

CERTAIN PRESUPPOSITIONS I HAVE

1. The Inspiration of Scripture - all scripture is given by God and is therefore the place we find our instructions.
2. The Great Commission of Matthew 28:18-20 is a command to be fulfilled by local assemblies of believers (i.e., local Baptist churches).
3. The local church is by definition and purpose a gathering of baptized saints committed to carrying out the work of Christ.
4. New Testament examples - consistent examples are authoritative.

SOME ASSUMPTIONS OF SEMINARY

1. That the churches are not fully equipped to train their ministers.
2. That an education based on secular patterns and learning styles is preferable to “being educated at church.”
3. That one having an accredited degree is more qualified to teach God’s people than one having only a spiritual gift.
4. Training for “the ministry” is of greater importance than training for “ministry”.

We should have at least a right to question a system that was non-existent in the apostolic age.

The same body that evangelizes and baptizes should also teach.
Religious education is by the church and for the church (Matt 28:18-20).
The purpose of religious education is maturation of the saints that they might engage in ministry, be built up as a body with the goal of unity of the faith and knowledge of Christ (Eph. 4:7-16).

Studying the scriptures exhibits nobility (Acts 17:11) and approves us unto God (II Tim. 2:15).

The church as God’s “seminary” recognizes the giftedness of the entire church body rather than somehow implying an exclusivity of the eldership.
The church as God’s “seminary” recognizes their authorization to teach by Christ and uses the body He authorized.

Are college professors or pastors best qualified to train pastors?
Pastoral ministry should not be equated as a profession as the legal or medical professions.

THINGS THAT NEED TO BE RETHOUGHT IN REGARD TO THE SEMINARY MODEL
1. What studies are really necessary for pastors?
2. Where does the example of plurality of elders fit?
3. Why must a religious education cost so much?
4. Should potential pastors been taken out of the life and concerns of their local church?
5. Why do we need the classroom setting? examinations? degrees?

If seminaries are sincere, let them work themselves out of a job by equipping churches to become able to educate their own people, rather than keeping churches dependent upon them as a constant source for education and preachers.

In the local church, we never finish our education and never receive a degree.
In addition to theology, hermeneutics, in the church we learn necessary lessons of interdependence, inter-relatedness, self-denial, longsuffering, meekness, kindness, and love.

“Every church was then a seminary, in which provision and preparation was made, not only for the continuation of Gospel preaching, but for the calling and gathering, and teaching of our churches.” John Owen, Commentary on Hebrews, Vol. 3, p. 568.

Baptists in Britain, Australia, and Canada

A list of Baptist associations that exist in the British Isles (I would appreciate more information about Baptists in these Isles).

Association of Baptist Churches in Ireland (was the Baptist Union of Ireland)
Baptist Union of Great Britain
Baptist Union of Scotland
Baptist Union of Wales
Grace Baptist Assembly
Gospel Standard Strict Baptists
Jesus Fellowship Church
Old Baptist Union

The Jesus Fellowship Church grew out of the Bugbrooke Baptist Church in Northamptonshire after division from the Baptist Union of Great Britain. They may no longer consider themselves Baptists. There also used to be a Christian Pathway Strict Baptist group, but I think they may no longer exist. I'm sure there are independent churches that exist apart from any of these groups.

A list of Baptist associations that exist in Australia (I would appreciate more information about Baptists in Australia).

Australian Baptist Independent Fellowship
Baptist Union of Australia
Faith Baptist Churches Fellowship
Seventh Day Baptists
Strict and Particular Baptists

There are independent churches that exist apart from these groups, including some created by American missionary work; but it seems that the vast majority of Baptists in Australia participate in the Baptist Union.

A list of some of the Baptist groups in Canada (I hope some of our Canadian friends will tell us more; hint, hint, Jim!)

Association of Regular Baptist Churches of Canada
Baptist Convention of Ontario and Quebec
Baptist Union of Western Canada
Convention of Atlantic Baptist Churches
Fellowship of Evangelical Baptist Churches in Canada
Landmark Missionary Baptist Association of Quebec (L'Association des Églises Missionnaire Baptiste Landmark du Québec)
Sovereign Grace Fellowship of Canada
Ukrainian Evangelical Baptist Convention of Canada
Union of French Baptist Churches (L'Union d'Églises Baptistes Françaises au Canada)
Union of Slavic Churches of Evangelical Christians and Slavic Baptists of Canada

The Baptist Convention of Ontario and Quebec, Baptist Union of Western Canada, Convention of Atlantic Baptist Churches, and the Union of French Baptist Churches work together through Canadian Baptist Ministries. Two other native Baptist groups in Canada are the Covenanted Baptist Church of Canada and the Primitive Baptist Conference of New Brunswick, Maine, and Nova Scotia (briefly mentioned on the linked page). Besides these, there are several churches that participate in associations & conventions that are United States based.

Of the status of the Covenanted Baptist Church of Canada, Elder J. F. Poole wrote that it "today exists only in skeleton form. A few years ago there were about 5 meetinghouses with one membership attending them all. A sad division took place and the flock was generally scattered. There may be one small group meeting there now with a minister going up from the States to speak to them." That was the status in July 2000. This group is/was a predestinarian group similar to and in fellowship with the Absolute Predestinarian Primitive Baptists.

The Primitive Baptist Conference of New Brunswick, Maine, and Nova Scotia still exists, but under a different name. They are NOT related to the Primitive Baptists of the United States, but are part of the Free Baptist movement in the northeast (U.S. & Canada). They separated from the Free Christian Baptists on questions of practice and order. In 1981, sixteen churches of the Primitive Baptist Conference (in New Brunswick) united with the National Association of Free Will Baptists and are known as the Atlantic Canada Association of Free Will Baptists. I have heard rumor that a few churches may not have participated in this union and still exist as "Primitive Baptists".

Baptist groups in the United States

Broad categories are based on the categories found in Baptists Around the World and Baptist Atlas, both works by Dr. Albert W. Wardin, Jr. Total on my list = 63, plus 11 ethnic bodies.

REGULAR BAPTISTS (NORTHERN-ORIENTED)
1. American Baptist Churches in the USA
2. Baptist General Conference
3. Conservative Baptist Association of America
4. North American Baptist Conference
5. Seventh Day Baptist General Conference
6. Fundamental Baptist Fellowship of America
7. General Association of Regular Baptist Churches
8. Independent Baptist Fellowship of North America
9. New England Evangelical Baptist Fellowship
10. New Testament Association of Independent Baptist Churches
STATE OR REGIONAL GROUPS RELATED TO (but not affiliated with) THE NTA
11. Minnesota Baptist Association
12. Wisconsin Fellowship of Baptist Churches
13. Association of Independent Baptist Churches of Illinois
14. Dakota Baptist Association
15. Inter-Mountain Baptist Fellowship
16. Mountain States Baptist Fellowship
17. Association of Fundamental Baptist Churches of Northern California
18. Independent Fundamental Baptist Association (MI)

REGULAR BAPTISTS (SOUTHERN-ORIENTED)
19. Southern Baptist Convention
20. Alliance of Baptists
21. Cooperative Baptist Fellowship
22. American Baptist Association
23. Baptist Missionary Association of America
24. Interstate and Foreign Landmark Missionary Baptist Association of America
25. Old Time Missionary Baptists (various local associations especially in TN & KY)
26. World Baptist Fellowship
27. Baptist Bible Fellowship International
28. Independent Baptist Fellowship International
29. Southwide Baptist Fellowship
30. Northwest Baptist Fellowship
31. Missouri Valley Concord of Independent Baptist Churches
32. Liberty Baptist Fellowship
33. Global Independent Baptist Fellowship

NATIONAL BAPTISTS
34. National Baptist Convention of America
35. National Baptist Convention, USA, Inc.
36. National Missionary Baptist Convention of America
37. National Primitive Baptist Convention, Inc.
38. Progressive National Baptist Convention, Inc.

PRIMITIVISTS (SOUTHERN-ORIENTED)
39. Central Baptist Association
40. General Association of Baptists (aka Duck River and Kindred Associations)
41. Old Regular Baptists
42. Regular Baptists
43. Union Baptists
44. United Baptists
45. Old Line Primitive Baptists
46. Absolute Predestinarian Primitive Baptists
47. Progressive Primitive Baptists
48. Primitive Baptist Univeralists (believe in Universal--not general--atonement)
49. Two-Seed-in-the-Spirit Predestinarian Baptists (3 churches left)
50. Black Primitive Baptists (primitivistic, not related to the progressive NPBC)
51. Jasper, New Hope and Pleasant Valley Associations (GA)

FREE WILL/GENERAL BAPTISTS
52. National Association of Free Will Baptists
53. Original Free Will Baptist Convention (NC)
54. United American Free Will Baptist Church
55. General Association of General Baptists
56. General Six-Principle Baptists (1 church left, I think)
57. Separate Baptists in Christ
58. National Association of United Baptists (similar to the UB's above {# 44}, but Arminian rather than Calvinistic)

REFORMED BAPTISTS
59. Association of Reformed Baptist Churches of America
60. Sovereign Grace Baptist Association
61. Continental Baptist Churches

OTHER
62. Strict Baptists (3 churches related to the Gospel Standard Strict Baptists of England)
63. Unaffiliated Baptists - numerous churches across the country do not affiliate with any kind of group or fellowship and some may not fit in any of the categories above.

ETHNIC BAPTISTS
There are many associations, conferences, and conventions that exist separately from the major conventions because of a difference in language. These groups usually relate in some way to the larger national bodies and therefore are not usually counted as separate groups of Baptists. I have confirmed at least 11 ethnic bodies that are autonomous or semi-autonomous, yet all or some of the churches participate in other bodies. They are:

ABCUSA related
Association of Evangelicals for Italian Missions
Czechoslovak Baptist Convention of the USA & Canada
Portuguese Baptist Convention of New England - org. 1903
Romanian Baptist Association of the US & Canada - Morton Grove, IL - org. 1913
Russian-Ukranian Evangelical Baptist Union, USA, Inc.
Union of Latvian Baptists in America

NBC related
Lott Carey Baptist Foreign Mission Convention
National Baptist Evangelical Life and Soul-Saving Assembly - Detroit, MI - org. 1920
[Note: I do not list the black Baptists above as ethnic bodies. They exist probably mostly because of reconstruction & segregation. But their origin is from membership within the General & Particular churches of British background. I have listed these two here, because they do not seem to be independent bodies but relate back to some one or the other of the National Baptist Conventions.]

SBC related
Polish Baptist Association in the USA & Canada - org. 1913
Ukranian Evangelical Baptist Convention - org. 1946

Other
Hungarian Baptist Convention of North America, Inc. - org. 1908

I would expect, but have not found information on, autonomous or semi-autonomous Spanish-speaking Baptist bodies.

Baptist "split-offs" -- such as Pentecostal Free Will Baptist Church, Holiness Baptist Association, General Conference of the Evangelical Baptist Church, etc. -- are counted as Baptists by some compilers of such data. It is my opinion that neither Baptists, nor these groups themselves, recognize them as Baptist.

SOURCES OF INFORMATION ON BAPTISTS
Baptists Around the World, Albert W. Wardin, Jr.
Encyclopedia of American Religions, by J. Gordon Melton, editor
Handbook of Denominations, by Mead and Hill
Baptist Atlas, by Albert W. Wardin, Jr.
Dictionary of Baptists in America, by Bill J. Leonard, editor
Yearbook of American and Canadian Churches, National Council of Churches

Kinds of Baptists

Some comments re the Baptist Name Tags blog made me consider posting my list of Baptists in the United States. First, though, here is a little background that may help build a foundation for understanding some of the differences among Baptists in the United States.

The major source of origin of Baptists in America is the Baptists of the British Isles. These Baptists fell into two basic categories: (1) General Baptists and (2) Particular Baptists. The General Baptists held that Christ's atonement was in general for all men predicated upon their repentance and faith. The Particular Baptists held that Christ's atonement was in particular for only those elected by God to salvation. Both kinds of British Baptists came to America and established churches, thus forming General and Particular Baptists in what would become the United States.

Two early controversies among Baptists in America were the laying on of hands (after baptism), and the seventh day sabbath versus the first day of the week. This created two more kinds of Baptists - the Six-Principle Baptists (in favor of laying on of hands as an ordinance) and the Seventh Day Baptists (in favor of the Sabbath). The Particular Baptists came to predominate the Baptist scene, especially through the influence of the Philadelphia Baptist Association. They increasingly became more often known as Regular Baptists. The General Baptists became almost extinct. The element of them that survived in the South later became known as Free Will Baptists (the present day General Association of General Baptists came from Benoni Stinson and other Regular Baptists who adopted the general atonement position). In the North, there was a strong Free Baptist movement that came out of the Regulars, and flourished in New England. Most of these New England Free Baptists would in the early 1900's become part of the Northern Baptist Convention (now ABCUSA), though a few became part of the National Association of Free Will Baptists.

The Great Awakening led to an influx to the Baptists of people that held some positions not common with the Regulars. They were identified as Separates. Most of the Separates and Regulars set aside their differences and united around 1800, and agreed to be called United Baptists. But the great push for missionary and benevolent societies, theological seminaries, and other such movements soon brought dissension among the "United" Baptists, and this dissension brought division. Those in favor of these movements were in the majority and generally continued to be called Regulars or United, though they were called Missionaries by their opponents. Those who looked on these movements as unbiblical innovations, often called Regulars, came to call themselves the Primitive (meaning original) Baptists.

Upon the heels of this missionary/anti-missionary division, the Regular (missionary) Baptists would again be divided, this time geographically. The Baptists were unable to withstand the political upheaval going on in the nation over slavery and other sectional issues. This created the Northern and Southern Baptists (the Northern Baptists did not adopt that name or a convention system until early 1900; the SBC was organized in 1845). A few Baptist groups of today have a somewhat different background because of ethnic origin. This includes the National Baptist Conventions (African-American), the Baptist General Conference (Swedish), and the North American Baptist Conference (German).

These facts provide some background for the broad categories I will use in my blog tomorrow on "Baptist Groups in the USA". These catergories are are based on Albert W. Wardin's works and not original with me. Broadly, Baptists in the United States divided (1) theologically over the atonement; (2) geographically; (3) over means; and (4) by ethnicity. Then there are divisions within these broad categories, of which we shall see more tomorrow.

What if you knew?

One night after a meeting, some preachers were discussing when the Lord is coming, what are the signs, etc. Eld. Conrad Murrell asked the group “Suppose I could tell you exactly when the Lord is coming. What would you do?” They said one thing and another, nothing too exact. Eld. Murrell further stated, “Say we know he’s coming at two o’clock in the morning?” One said, “I don’t know what I’d do.” Another replied, “I wouldn’t be doing what I’m doing now.” Someone asked Murrell what he’d be doing. He looked at his watch and said, “It’s getting kind of late. I think I’d go to bed.” Some were left aghast, but the point was if there is something you’d be doing if you knew when the Lord was coming back, you ought to be doing it anyway (cause we know He IS coming back). Or as he said, “I don’t know of a thing I’d do different than what I’m doing now. And if you do, you ought to be doing it.”

I heard the above on a cassette tape recorded sermon of Conrad Murrell entitled, I believe, "Eschatology, #1". It is written from memory, so it is not word for word as on the tape.

Your adversary the devil

I Peter 5:8 "... your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:"

I listened to a sermon tape of Elder J. F. Poole, which brought to mind this thought. He believed that we may often credit things to Satan when in fact the blame could be put on the flesh, and went on to point out that Satan (or the devil) is not omnipresent (that is, always present everywhere). Satan, unlike God, is a finite being and cannot be everywhere present at once. Now he is also a spiritual being, so he is not limited in mode of travel as those of us in the physical realm and probably can move about pretty fast. But when he is here, he is not over there and vice versa. I think most of us understand that Satan is not omnipresent, but we may be guilty of speaking in such a way that tends to attribute such a characteristic to him. Let us be cautious in our speech and not give credit to Satan that which only belongs to God.

When Jesus Christ was here below

Wade Kotter supplied me with this text. It was published (without attribution) in "A Prayer Meeting and Revival Hymn Book" (10th stereotyped ed., 1843, Harrisburg, published by JohnWinebrenner).

When Jesus Christ was here below
He taught His people what to do;
And if we would His precepts keep,
We must descend to washing feet.

For on that night He was betray'd,
He for us all a pattern laid;
Soon as His supper He did eat,
He rose and wash'd His brethren's feet.

The Lord who made the earth and sky,
Arose and laid His garments by;
And washed their feet to show that we
Should always kind and humble be.

He wash'd them all to make them clean
But Judas still was full of sin;
May none of us, like Judas, sell
The Lord for gold, and go to hell.

Peter said "Lord, it shall not be,
"Thou shalt not stoop to washing me."
O that no Christian here may say
I'm too unworthy to obey.

"You call me Lord, and Master too,
"Then do as I have done to you;
"All my commands and councils keep,
"And show your love by washing feet.

"Ye shall be happy if you know
"And do these things by faith below;
"And I'll protect you till you die,
"And then remove you up on high."

"The Washing of the Saints' Feet" book review

Today's blog is a book review of The Washing of the Saints' Feet, by J. Matthew Pinson. The Washing of the Saints' Feet is religious non-fiction, available in paperback (156 pages) from Randall House Publications for $12.99.

J. Matthew Pinson is well-qualified to write a book on washing the saints' feet. He was raised in a "feet washing church" in a "feet washing denomination" (Free Will Baptist) and is the president of a "feet washing college" (Free Will Baptist Bible College in Nashville, TN). His presentation proves he is not merely repeating what he was brought up on (though certainly influenced by it), but is passionate about and learned on the subject. He has co-authored Free Will Baptist Handbook: Heritage, Beliefs, and Ministries and is one of the editors of Zondervan's Four Views on Eternal Security. He wrote "E. L. St. Claire and the Free Will Baptist Experience, 1893-1916" (Viewpoints: Georgia Baptist History, Vol. 17, 2000), "Toward a Theology of the Ordinances, with Special Reference to Feet Washing" (Integrity: a Journal of Christian Thought, Summer 2000), and articles for The Encyclopedia of Religious Controversy in the United States and The New Georgia Encyclopedia.

Pinson's aim is twofold: (1) to re-energize the Free Will Baptists' vision of washing the saints' feet, and (2) to offer that vision to the wider Christian family. The book grew out of an article he wrote for the publication Integrity, as well as a series of lectures he delivered at Free Will Baptist Bible College. This background contributes to a style that makes the book highly readable without detracting from its scholarship. The "primary audience" appears to be Free Will Baptists, but the book adapts well to a wider audience. It contains 6 chapter, 3 appendices, 6 hymns, biographical references, and an index.

"Introductory Reflections" prepares "outsiders" for what they may "view as an oddity", while prompting Free Will Baptists and other feet washers come to grips with their "oddity" -- which might not be that odd after all. Besides, as Pinson notes, "strange is a relative term". A few parts of this first chapter might be a little tedious for "outsiders". Some could be slighty discouraged with some discussion of minor Free Will Baptist concerns, such as "the myth of western non-observance". As an information gatherer, I relish such stuff. Everyone might not. But if the reader understands up front that this book will naturally discuss some points peculiar to its primary audience, there should be no problem persevering to the end. The book undeniably contains valuable information for a broad readership and this should be kept in mind.

"What is an Ordinance" investigates the backgrounds of the tradition of those who speak of ordinances versus the tradition of those who speak of sacraments. Pinson challenges the prevailing notions of many Baptists -- not just the majority who hold only two ordinances, but also the Free Will Baptists who hold three. Many folks never question "why two" or "why three". Pinson compels the reader to consider "...any attempt to limit the number of ordinances by criteria other than being ordained by God in the New Testament is not a biblical endeavor." He very effectively exposes the circular reasoning of accepting certain rites as ordinances and then defining ordinances in such a way as to exclude any other rites as ordinances.

As he builds his case, chapters three (Appointed by Christ for Literal Perpetuation) and four (The Symbolism of Feet Washing) explore the origin and meaning of washing the saints' feet and exhibits how this rite can meet the "high standard" designed to exclude it from being an ordinance -- literal practice, instituted by Jesus Christ, symbolizes His incarnation and humiliation. "If feet washing does not typify Christ, I do not think there is any thing in Scripture that could. It is the most beautiful and vivid symbol of Christ's condescension to us in all of Scripture." While making this case as an accomodation to those who hold the "high standard", he maintains and proves the standard itself is flawed.

"Feet Washing outside the Gospels" questions the objection that an ordinance must be mentioned outside the Gospels -- disputing both the premise that it must be mentioned outside the Gospels and the assertion that it is not mentioned outside the Gospels. Pinson believes it is mentioned in I Timothy 5. In addition he briefly advances the thought that feet washing in the post-apostolic churches was more widespread than is often generally supposed. For an in-depth look at the history of feet washing, see Footwashing in John 13 and the Johannine Community by John Christopher Thomas.

The final chapter summarizes "Why the Lord's Supper and Feet Washing go together." Pinson uses tables to illustrate reasonable categories and subdivisions for ordinances -- ritual (initiatory, regular, and occasional) and non-ritual (singing, for example). Another table presents a side-by-side comparison of the symbolism of the Lord's supper and feet washing. Perhaps Pinson does not anticipate objections to his proposal that feet washing symbolizes resurrection. I have found other feet washers who strenuously objected to this understanding. In light of that, I would have liked to see more explanation of how he believes the two are linked.

Appendix One -- Further amplifies the history and development of the concepts of sacraments versus ordinances.
Appendix Two -- Ten pages of Augustine on John 13.
Appendix Three -- Study questions for individual use, or which help adapt the book for a study group.

“For Further Reading” should not to be overlooked. This bibliography provides a wealth of resources for anyone desiring to further research the subject of washing the saints’ feet. I have been trying to investigate this subject since about 1981, and know how hard it can be to locate materials. The subject is overlooked by many and ignored by more. Matthew Pinson provides a great service for us here.

Six songs
An added value of the book is the six hymns (with tunes) that Pinson includes in this work. Not random, they all deal with the subject of feet washing and one is inserted after the end of each chapter. Pinson desires that Free Will Baptists (and others) not view feet washing as an abstract theological discussion, but as an act of worship. The inclusion of the hymns highlights that fact. For those who are not interested, the hymns will not hinder. As a shape note singer, I am delighted by this unexpected addition -- especially that one of these songs is presented in shape note format and that "Love Consecrates the Humblest Act" uses an arrangement of a Southern Harmony tune (Resignation, p. 38).

Love consecrates the humblest act, and sanctifies each deed.
It sheds a benediction sweet, and hallows every need.

When in the shadow of the cross, Christ bowed and washed the feet
Of his disciples; twas a sign of His great love complete.

Love serves, yet willing stoops to serve. What Christ in love so true
Has freely done for one and all, shall we not gladly do?

The Washing of the Saints' Feet by J. Matthew Pinson -- buy it; read it; enjoy it. Those willing to think about the issue will find it thought-provoking. Those not willing to think probably should read the comics! If you believe in feet washing as a rite you may not agree with all he says, but you will find your position strengthened; if you do not believe in feet washing as a rite, you will come away having been challenged to support your own belief (and might even find some lesson with which you agree!). All will learn something.

Best known passages of Scripture

The LORD is my shepherd; I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters. He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.

Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

A statement I heard in a sermon on October 22nd got me to thinking about this: What are the most well-known passages in the Bible? By this I mean not just a single verse, but a passage that encompasses several verses. John 3:16 might be the most well-known verse in the Bible, but I think perhaps the 23rd Psalm and Matthew 6:9-13 (the Model Prayer, called by many the Lord's Prayer) could be the most recognized extended portions of Scripture; that is, known and recognized (not necessarily believed) by Christians and non-Christians alike.

Would you tend to agree or do you disagree?

"Granny Russell" singing

Speaking of "singing aloud", the annual Granny Russell Memorial Sacred Harp Singing will be held Saturday November the 4th, 2006 (d.v.) at Little Hope community and church. The Little Hope church building is located on FM 1669 about 4 or 5 miles northeast of Huntington, Texas. Singing starts around 10:00 a.m. and lunch will be served at noon.

For more info contact Burl and Margie Russell.

Sing aloud

Psalm 81:1 - Sing aloud unto God our strength: make a joyful noise unto the God of Jacob.

We have all been there. At the local school play or a church program where the children are all brought out on stage, lined up so perfectly, dressed up so appropriately and then they are asked to sing. Occasionally you will get the child prodigy that can actually carry a tune. But most often you have three groups of children. The ones that looks dazed at the fact there are so many people looking at them. They have that sort of deer caught in the headlights look on their face. Sometimes they mumble a word or two, but usually its nothing. Then there are the ones that are trying. They don’t sing loud or soft or even on key for that matter. But they are participating. But most often there is one or two that sing as loud as they possibly can, almost to the point of screaming the words. You can’t shake them with laughter. You can’t even embarrass them by pointing. They are going to sing no matter what. Why? They want to. And if they are singing a song about loving mom, dad or grandparents it even brings a sentimental tear to an eye here and there. And you know what, I have never seen one parent actually die from embarrassment or get up and leave the room. No matter what that child did, that was their child and they loved them. Our verse today says sing aloud; make a joyful noise unto God. Our heavenly Father does not care about the quality of our voice. He cares about the content of our heart. So SING!!! -- by Franklin Senters, Living in His Word devotions October 3, 2006

Saw the above and thought it somewhat humourous and probably true.

Baptist "Name-Tags" - Are They Helpful?

Often the question is asked - Which Baptist are you? I can't imagine asking John the Baptist what kind of Baptist he was. But, as they say, "We've come a long way, baby."

How helpful are Baptist "name-tags"? It seems that you and the one to whom you are speaking must have the same concept of the meaning of the names in order for them to be accurate and descriptive. Do the "name-tags" often used by Baptists (conservative, fundamental, historic, independent, landmark, liberal, missionary, moderate, primitive, reformed, regular, unaffiliated, etc.) have a narrow enough definition to convey an accurate meaning of what one really is? For example, to say one is "independent Baptist" among many of my acquaintances will conjure up the Hyles/Rice type of Baptist. Yet a number of "independent" Baptist churches with which I am familiar are "Primitive" Baptists - probably the almost exact opposite end of the spectrum. Even to say one is SBC, BBF, etc., while identifying with which body one is affiliated, probably does not really tell much about what the individual believes.

"Name-tags" -- Are they helpful? Are they confusing? Are they divisive? Are they necessary?

Clock change

Remember there is a clock change Sunday morning October 29. Move the hands on your clocks back an hour.

The valley of the shadow

Psalm 23:4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.

David wrote, "Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me..." David spoke truth by inspiration of God. He also spoke as a man who experienced the shadow that death cast during many times in his life. As a youthful shepherd, David looked death in the face of a lion and a bear and slew them. As a visitor to Saul's army, David walked into the shadow that irreverent Goliath cast, and walked securely out on the other side. As a soldier in Saul's army, David rode into death's shadow as he warred with the Philistines and came victoriously back to the joyful songs of his countrymen. As an anointed king, David fled from the shadow of King Saul as Saul sought to kill David. As a struggling father-king, David fled when his son Absalom sought his kingdom and his life. Time and time again, David walked down into the valley of the shadow that death cast, and walked through it to the other side.

Now view the old king -- survivor of lions, giants, kings, wars and rebellions. See him there on his death bed. He struggles. His body makes no heat. After walking through all those valleys and in all those shadows, he now walks into the valley from whence he will not return. He goes the way of all the earth. There is no discharge in this war, and he will be seen on earth no more -- the silver cord will be loosed, the golden bowl will be broken -- "David, after he had served his own generation by the will of God, fell on sleep."

"I walk through the valley of the shadow of death, I will fear no evil: for thou art with me..." are not the words of a man who had not experienced that of which he spoke. He experienced shadows; he experienced the face of death, and finally death itself. But most of all, through it all, he experienced God's promise, "I will never leave thee nor forsake thee." Amen and amen!

"When we carried over death's valley, we'll live on forevermore
"There to be with Christ our Saviour over on the other shore
"He will be the light that shineth throughout all eternity
"No more sin and no more sorrow when our Saviour's face we see." -- Charlie Vaughn, circa 1976

"I pass the gloomy vale of death, from fear and danger free;
"For there his aiding rod and staff defend and comfort me." -- Brady and Tate's New Version of the Psalms of David

My Shepherd

Psalm 23:1 "The Lord is my Shepherd..."

The word "Lord" here is "Jehovah" or "Yahweh". THE Lord is one Lord, creator of heaven and earth (Deut. 6:4; Nehemiah 9:6; Psalms 100:3). If we call Him the LORD and Master, we should do the things He says (Luke 6:46; John 13:13).

The Lord IS. In the beginning GOD IS, without explanation. What is Your name, asks Moses: "I AM THAT I AM." (Genesis 1:1; Exodus 3:14) From everlasting to everlasting the Lord, He IS God.

The Lord is a SHEPHERD -- "He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young." (Isaiah 40:11). The Lord is THE shepherd -- "I am the good shepherd: the good shepherd giveth his life for the sheep" (John 10:11). But may we be blessed to sweetly view with David that the Lord is not just a shepherd and the Shepherd. He is THE Shepherd whether or not He is mine. But is the Lord MY shepherd? "I am the good shepherd, and know my sheep, and am known of mine" (John 10:14).

The LORD is my shepherd; I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters. He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.

"My Shepherd will supply my need: Jehovah is His Name;
"In pastures fresh He makes me feed, Beside the living stream." -- Isaac Watts

"Paying the preacher" - somewhat random thoughts

My beliefs on this subject are formed and fitted within a "system" that sees apostolic, or New Testament, practice as normative. Those who reject this view may have a hard time identifying with my conclusions.

In the New Testament, apostles, and evidently evangelists, were in the main traveling ministers who had "no certain dwellingplace". Elders or bishops (which were plural in number) were localized teachers identified with a certain congregation. This would account for a need of support on the part of these sent ones that would not be necessary for settled ones. An apostle might be in a place as much as three years or as little as three weeks (at least in Paul's case). One would not be able to put down roots, find a steady job, buy a place, build a home and "set up shop". All these would be a possibility for a settled teacher.

Further I would contend that the modern view of the Baptist pastor who not only preaches but also handles everything from visitation to weddings, funerals, church administration -- maybe even the church cleaning and mowing -- is not based on the New Testament model. The entire congregation is a body with differing gifts (cf. I Cor. 12, Rom. 12:6-8; I Pet. 4:10,11, et al.); it seems that the one job that bishops/pastors have that is specific to the office is teaching the entire congregation. Everybody else also ought to be engaged in the visiting of the sick, etc., etc. If a church cannot be happy unless only the pastors are doing those jobs, they lack at least that much understanding the role of ministry and the true idea of the church as a functioning body.

This New Testament foundation helps make sense of Paul's actions and instructions. For this reason, Paul might defend the right of an apostle to be supported (or even take his wife with him, which would require her support), and yet turn around and tell elders that he has made his own way without charge in order to set an example for them to labor (cf. I Cor. 9:1-14; Acts 20:33-35; II Thess 3:8,9). I Cor. 9 is an important passage that establishes the apostolic right of support. Paul gives a clear argumentation based on several different principles. What also must be clear is that an apostle was not required to enforce that right on the churches.

I Cor 9:1-18 Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord. Mine answer to them that do examine me is this, Have we not power to eat and to drink? Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? Or I only and Barnabas, have not we power to forbear working? Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? or saith not the law the same also? For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel. But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void. For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me. What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.
It is well also to understand this passage in context (esp. chapters 8-10) of Paul's argument of placing one's rights below or in subordination to the furtherance of the gospel. As Paul instructs the Corinthians to do so, he gives a specific example showing that he is not asking them to do something he has not done or is unwilling to do; something they very well knew he had done -- serve them without charge. He clearly formulates his "right" in order to show that he had not insisted on it. Also worthy of note is that Paul was not the only one for whom this was the common practice. He cites Barnabas* in verse six. In I Corinthians 12, he indicates that Titus also followed him in this.

II Cor. 12:13-18 For what is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong. Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved. But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile. Did I make a gain of you by any of them whom I sent unto you? I desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps?
And though in I Cor. 9 Paul indicates that Peter and others did accept their maintenance (and even their wives, 9:5), it does not follow that they always did so. I Cor. 4 indicates that other apostles at one time or another labored with their hands. Note that "we" is the subject of the sentence in verse 12, and "apostles" is the antecedent of "we".

I Cor 4:9-12 For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace; And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it:
* Side note - it appears this reference to Barnabas occurs after he and Paul had separated (cf. Acts 15:36-41 & 18:1-17)

Here are a few other verses that relate to the subject, plus a comment on elders:

Acts 20:33-35 I have coveted no man's silver, or gold, or apparel. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.
II Cor. 11:9 And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself.
I Thess. 2:6-9 Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. But we were gentle among you, even as a nurse cherisheth her children: So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.
II Thess. 3:7-9 For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; Neither did we eat any man's bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you: Not because we have not power, but to make ourselves an ensample unto you to follow us.

Several verses of Scripture indicate that plurality of elders was the norm in the New Testament churches (e.g. Acts 11:30; 13:1; 14:23; 15:2ff; 20:17; Philipp. 1:1; I Thess. 5:12; Titus 1:5; James 5:14). These thoughts of mine do not hinge on the fact that there must be a plurality of elders. But if one understands that such as plurality was the norm in the churches in New Testament times, it should at least call for a re-thinking of whether these churches would have supported all these men as full time paid pastors according to the modern concept of such. The holding of all things common, as practiced in the Jerusalem church, should also at least give pause. Though this was evidently only practiced in that one church (and therefore not normative for all churches), the fact that during this time all were supported equally (apostles, elders, and members) should make us wonder whether the early church had any concept of holding anyone up for special support above all others based simply on office and not need.

Doctrinal food may make us sleepy ;-D

I mentioned in an earlier blog Some men of wise opinions boast. Eld. Mike McInnis found the poem for me and wrote, "Bro. Robert, I found the whole hymn this morning. It is number 169 in the Gadsby hymnal...it is not by Hart as I first thought, but by John Berridge."

Some wise men of opinions boast
And sleep on doctrines sound;
But, LORD let not my soul be lost
On such enchanted ground.

Good doctrines can do me no good,
While floating in the brain;
Unless they yield my heart some food,
They bring me no real gain.

O may my single aim be now
To live on him that died;
And nought on earth desire to know
But JESUS crucified!

Disputings only gender strife,
And gall a tender mind;
But godliness in all its life,
At JESUS' cross we find.

LORD, let thy wondrous cross employ
My musings all day long,
Till in the realms of purest joy,
I make it all my song.

Thanks, Bro. Mike.

Missionary Baptists and Primitive Baptists meet

No, it didn't happen this weekend, but on October 23rd, 138 years ago.

When the Mt. Zion (Missionary) Baptist Association met at Beulah Church in Rusk County, Texas in September of 1868, the following resolution was offered by Elder John Sparkman and adopted by the association: "Resolved, That a committee of seven be appointed by this body to meet with a like number to be appointed by the Little Hope Association, for the purpose of adjusting all difference between what is known as Missionary and Primitive Baptists, in order to their union; said committees to meet at Holly Spring Church, Rusk county, on Friday before the 4th Sabbath in October 1868; and that said committee be, and is hereby, required to report the result of their conference to this body at its next annual meeting,and the various churches comprising the same." The committee: Elder John Sparkman, Elder William Sparkman, W. H. Cooper, A. J. Welch, Elder R. M. Humphrey, Elder W. H. H. Hays, and G. W. Butts. Alternates: Elder Ben Griffin, G. W. Harris, W. Lassiter. [Mt. Zion minutes, Sept. 1868, p. 2]

When the association met at New Salem Church, Rusk County, Texas in 1869, the following was reported: "Your Committee appointed at your session in 1868, to meet a like Committee from the Little Hope Association of Primitive Baptists, attended as directed. The Little Hope Association failed to meet us by Committee, but several of its members being present, organized themselves into a Committee with which we consulted and unanimously adopted the following: We believe and agree that a gospel church is the highest ecclesiastical authority on earth. That each church is an independent body, not amenable to Associations, Conventions, Conferences, Presbyteries, Synods, general Assemblies, Elders, Bishops, Priests, Popes, Kings or any or all the Organizations, Institutions, or Combinations of men on earth; she is subject only to Christ, who alone is lawgiver in Zion. That church members are equals and fellow-citizens, and all contributions for the maintenance of the church, or support of the ministry, must be voluntary, as each member purposeth in his own heart." Mt. Zion: Elder G. W. Rogers, Elder John Sparkman, A.J. Welch; Little Hope: Elder Thos. Brittain, Elder J. M. Roquemore, B. H. Barton [Mt. Zion minutes, 1869, p. 4]

Note: At the 1869 Mt. Zion meeting, Primitive Baptist Elder Thomas Brittain preached the introductory sermon from Eph. 4:1-8 (Minutes, p. 1), was among those invited to seats as a visiting minister of like faith and order, preached at 10 a.m. on Saturday (p. 1), and preached following William McCollough on Monday (p. 2). I have not found the relevant minutes of the Little Hope Primitive Baptist Association to see if it is addressed in them. Perhaps Elders Sparkman and Brittain were the driving forces behind this attempt at union. Elder Brittain only of the Little Hope Association attended the Mt. Zion Association. He also attended a conference of the old Union Church in Nacogdoches, where Elder Sparkman was pastor. They both preached, presented the resolution to Union Church, and Union Church adopted it. Evidently nothing much else ever came from it. The Bethlehem (Missionary) Baptist Association, further south in the Jasper, Tyler, Polk Counties areas also elected messengers to attend the October 1868 meeting in Rusk County, but I do have enough information to know whether they did.

This may seem strange to us, but realize this was only about 50 years after Daniel Parker, John Taylor and others had drawn the sword against Mission Boards, et al., and less than 40 years since the main splitting occurred. If you didn't know a particular church favored missionary methods or were opposed to them, you probably could attend an 1868 Texas Missionary Baptist and Primitive Baptist church and not tell that much difference from one to the other -- quite unlike today.

Sacred Harp singing in Austin

The fall session of the Southwest Texas Sacred Harp Convention will be held Saturday October 28 and Sunday October 29, 2006 (d.v.).

This year's session will be held at the Sri Atmananda Memorial School, 4100 Red River, in Austin, Texas. For map and further information, click the blue-highlighted link on the above name of the Convention, or contact Alexa Gilmore or Gaylon Powell.

[Note: the White Oak Church near Cleveland, Texas also meets Saturday and Sunday of this same weekend.]