William Wallace and the Psalter

The primary source for much of what we know about William Wallace is Blind Harry's Wallace. It is a twelve-book, 11,877 stanza poem written by Blind Harry, also known as Henry the Minstrel, who lived c. 1440-1493, who claimed that he based it upon the writings of John Blair, a childhood friend of Wallace's. At the very end of the poem, at the last moments of Wallace's life as he is being executed in England, a very interesting section reads thus:

Wallace about him, from his Child-hood kept,

Where e'er he went, whither he walk'd or slept,

A Psalter Book, which he beseech'd the Knight,

Lord Clifford, might be brought into his Sight.

Which done, he caus'd a Priest upon the Place

To hold it open straight before his Face,

On which he look'd, sometimes his Eyes up cast,

Religiously unto his very last.

Then quickly came the Executioner who,

Gave him the fatal, and the Mortal blow.

Thus in Defence, that Hero ends his Days,

Of Scotland's Right, to his immortal Praise...

The psalms were important to William Wallace, let them be to us as well.

"Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God." (Col. 3:16)

The quote above is from the edition edited by William Hamilton of Gilbertfield, published 1722. (http://www.mostly-medieval.com/explore/intro.htm)

"A Stone Lying in Deep Mire"

Here is an excerpt from Patrick's Confession, written by Patrick of Ireland himself in the 5th century (basically his autobiography). 

"12. I am, then, first of all, countryfied, an exile, evidently unlearned, one who is not able to see into the future, but I know for certain, that before I was humbled I was like a stone lying in deep mire, and he that is mighty came and in his mercy raised me up and, indeed, lifted me high up and placed me on top of the wall. And from there I ought to shout out in gratitude to the Lord for his great favours in this world and for ever, that the mind of man cannot measure."

You can read the rest of it here: http://www.ancienttexts.org/library/celtic/ctexts/p01.html

Samuel Davies and George II

Here is a great story concerning Samuel Davies, a great pastor and preacher of the Great Awakening, told in a book I am reading, Southern Presbyterian Leaders, by Henry Alexander White (great book so far):

"According to tradition, the King of England, George the Second, attended one of his [Davies] public services and expressed in loud tones to those near his royal person his satisfaction at hearing and seeing the dissenting minister. Dr. Davies interpreted this conduct as irreverence in the Lord's house. He, therefore, paused and looking at the King, said: 'When the Lion roars the beasts of the forest all tremble; when King Jesus speaks, the princes of the earth should keep silence.' The King kept quiet, it is said, his respect and admiration for the minister being largely increased by the boldness of Davies." (emphasis mine)

Samuel Davis went on to inspire the young Patrick Henry, who would later have is own show down concerning George II's son, George III. It's amazing how God weaves the web of history. May our current 'princes of the earth' learn to listen to King Jesus.

Two Quotes from R. L. Dabney

I've been reading some of R. L. Dabney's Discussions and I thought I'd share two good quotes from him to whet your appetite for this very insightful man (he's not good on everything, but amazing when he's right).

From his essay The Standard of Ordination written in 1891, "In one word, if anything is made clear in the Bible concerning ministerial duty, this is clear: that Christ has appointed the pastors and evangelists of his church to be the teachers of religion to men, the appointed school-masters of the world in the one science of theology. But as Lord Bacon shows, this is the splendid apex of the whole pyramid of human knowledge. It is the mistress of all sciences to whom all the rest are tributary, history, ethnology, zoology, geology, literature, and especially philosophy, her nearest handmaid. The mistress must dominate all and rule all lest, becoming insurrectionary, they should use their hands to pull down the foundations of her throne. The teachers of the supreme science must not be ignorant of any other science. They ought to be strong enough to lead the leaders of all secular thought; for if they do not, the tendencies of the carnal mind will most assuredly prompt those secular leaders to array their followers against our King and his gospel.”

From his essay The Uses and Results of Church History written in 1854 (I'll probably use this sometime concerning food), "Those things which are the most operative elements of social, national and religious welfare are just the things which historians have been least careful to record. The knowledge of them has, in many cases, perished away for ever from our search. In secular history, battles, sieges, coronations, conquests, treaties; and in ecclesiastical history, councils and their canons, controversies and anathemas, have been the favorite themes of the story. But the food which nations ate, the clothing they wore, their domestic life, the state of domestic discipline, their arts, agriculture and amusements, the method of their devotions, their superstitions, the hymns they sang, the preaching to which they listened, the books they most read, the color of the national and social passions, the pecularities of the national spirit; all these every-day and homely influences are the causes which potentially form the character and compose that mighty current of the age on which kings, battles, conquests and conquerors are but the floating bubbles which indicate its motion. But all this historians have usually left to die with the passing time, as if it was unworthy of the dignity of their drama."

http://www.dabneyarchive.com/

Oikos-baptism

Now that I have been writing for a year and a half I think I can touch this controversial subject (not like I haven’t been controversial before). I don’t think the timing of baptism is a major issue by itself, although it is often a sign of larger problems in how we think of families and the church. This won’t be comprehensive, but hopefully it will be a good introduction to the subject. And hopefully this post will edify, not divide.

You might be a little confused by the title of this post. First, let me explain some terms. Paedo-baptism is the doctrine that children of believers should be baptized (paedo = child), while credo-baptism is the doctrine that only those who make a credible profession of faith should be baptized (credo = believe). I think paedo-baptists put themselves at a slight disadvantage with that name, as the primary point isn’t that children of believers should be baptized. The larger point is that children of believers should be baptized because they are members of households, the households of those with credible professions of faith, that should be baptized. This is why I would prefer to call myself an oikos-baptist (oikos = household) (you can call me a paedo-baptist, but I think oikos-baptist might be a more helpful term). Briefly stated, baptism is the sign and seal of the covenant of grace, and the covenant of grace is not only made with individuals, but with their families as well. In the Old Testament, whether it was Adam and Eve (Gen. 3:15), Noah (Gen. 6:18; 9:9), Abraham (Gen. 17:7, 11-13), Moses and the Israelites (Deut. 29:10-15), or David (2 Sam. 7:12, 29), the covenant not only included the individual, but his household and offspring. Then when we get into the New Testament we see this pattern continued with verses like,

And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” (Acts 2:38-39, emphasis added)

The Lord opened her [Lydia’s] heart to pay attention to what was said by Paul. And after she was baptized, and her household as well, she urged us, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.” And she prevailed upon us. (Acts 16:14-15, emphasis added)

Then he brought them out and said, “Sirs, what must I do to be saved?” And they said, “Believe in the Lord Jesus, and you will be saved, you and your household.” And they spoke the word of the Lord to him and to all who were in his house. And he took them the same hour of the night and washed their wounds; and he was baptized at once, he and all his family. Then he brought them up into his house and set food before them. And he rejoiced along with his entire household that he had believed in God. (Acts 16:30-34, emphasis added) (Notice “he had believed God”, but “all his family” was baptized.)

Credo-baptists will often point out that there are not explicit examples of infants being baptized in the New Testament. But using the Old Testament as a background, and knowing that the covenant of grace (and the covenant of works) had always been made with households before, it is the credo-baptists that need to supply the proof that a believer's family was purposefully excluded from baptism. And to my knowledge there isn’t an example or teaching of that.

As result of oikos-baptism and covenantal thinking we can have Christian families. The family becomes more unified, and receives a greater emphasis than it would otherwise. As baptism is the public initiation into the visible covenant community (the church), the whole family is regarded as part of the church. The church is then largely made up of households, and not merely individuals. Children of believers are accepted as Christians (even before baptism, thus they receive baptism), as members of the church, unless they apostatize (and it must be remembered that the covenant can work as a greater curse to those who apostatize, Malachi; Deut. 28:15-68; Acts 7:51-53).

This doctrine of household baptism and the covenantal doctrine that it flows out of has a great influence on our method of discipleship. Discipling your children is not so much like evangelizing heathen, as much as it is to teach them to, “give diligence to make your calling and election sure” (2 Peter 1:10). Using my last post’s example, it is to grow the subjective communion of life with God in faith, of which the objective covenant relationship is a sign and seal. As children in the covenant, we learn to repent of our sins, and believe, love, and obey God as a way of life, not trusting in baptism, in obedience, not even in faith for salvation, but trusting and believing in the saving work of Christ alone for salvation. For some, this faith might come later in life, while for others it may happen at, and even before birth (Luke 1:41,44; 2 Sam. 12:23; Ps. 22:9-10; 71:5-6), but regardless, we are called to accept our covenant responsibilities now and always, to trust God and rely on His grace. Christian parents have hope in the promise of God to be their children’s God, and they have the responsibility to bring up their children to share in the life of the covenant. In fact, their efforts to disciple should be encouraged by this hope of it actually succeeding by the grace of God.

With all that said, I do recognize that we are not always consistent with our doctrine, and that some credobaptists have done a better job than some paedobaptists at integrating the family into the church, and teaching families to disciple their children in the faith. I have a number of good friends that are baptists, and even just looking at the followers of this blog it looks to be about a 50/50 split (I actually have much more in common with reformed baptists than with many 'paedobaptists', i.e. Roman Catholics, liberal protestant denominations like the PCUSA, etc...). But while there are other issues that are more important, I think it is good to bring this issue out every once and awhile, especially in the individualistic culture of today. As I said in my last post, I think covenantal thinking is vitally important for us today. While there is much more to covenantal thinking than baptism, it does play a part, and should not be ignored.

Covenantal Theology and Society

You might remember my post a while back on Rules and Relationships, or you might have seen my post on Centralization on my food website. Both of them were dealing with the idea of covenant. The two very interwoven aspects of covenant can be called rules and relationships, and objective and subjective. In the marriage covenant there is an objective vow, structure, and rings that connect the man and women and a married couple, but there is also the relationship and love between the them which is essential for them to be one. Without the structure and objective connection there is an undefined basis (i.e. no basis) for love, and it is not what we would call a marriage. But without the love and subjective relationship, the structure and objective reality is legalistic and artificial. My pastor, Kevin Swanson, has described our covenant with God with the example of a branch being grafted into a tree. There is both an objective connection by binding the the branch to the tree by the physical band, but there is also the actual interchange of nutrients, water, sap, which makes the branch a living part of the tree. Louis Berkhof explains this idea in his Manuel of Christian Doctrine, that in the Bible the covenant has both a legal and objective aspect, as well as a communion of life (i.e. faith, love) that the legal aspect is a means to. Using Old Testament terminology, there is an objective circumcision of the flesh, and a circumcision of the heart. In the New Testament there is the baptism by water, and the baptism of the Holy Spirit. Both are very important, and they work together.

We can see how we have drifted away from covenantal community and the disastrous consequences of doing so. In the civil sphere the state has grown more and more objective and legalistic, centralizing power away from the local and relational community. This has resulted in public schools, state-funded impersonal welfare, vast amounts of rules regulating every minute part of life, and many other tyrannies. In the ecclesiastical sphere the church has gone the other way, becoming more and more subjective and individualistic, focusing on saving your little soul and your emotional affection towards Jesus. The Bible is losing objective authority and often can mean whatever you want it to mean for you. The sacraments of baptism and the Lord’s Supper are often regarded as mere memorials, which are nice things that should make you feel better (and, of course, should only be done after your personal emotional experience). The invisible church (the truly elect Christians, not necessarily those part of the institutional church) is really all that matters to the the average evangelical, and sometimes the institutional church is even seen as a negative thing that gets in the way of true spirituality. In the familial sphere, families have gone both ways. Often conservatives have had a tendency to be more objective and legalistic, while liberals have a tendency to be more subjective and carefree with regards to rules and discipline, but families can fall into either trap fairly easily.

Now I am not against rules or relationships. I want them both, and both of them will help form the other one when done properly in covenant. I love the truth and I love people (at least I aim to do both). I believe that covenantal thinking is vitally important to living and working properly in life. Without it, our relationships to people and to God will be messed up. That is a very serious matter.

An Introduction to Missouri Folk Music

For your entertainment/edification/cultural enrichment here is a short introduction into the native folk music of my home state. 

First, a bit of old time fiddling. This is played at Ozark speed (which tends to be faster that the northern parts of the state) and is commonly played for square dances or contra dances. This tune is called Walk Along John.

Dave Para and Cathy Barton are an amazing husband and wife team that have been playing Missouri folk music for over 30 years. They generally play music more typical of "Little Dixie," in central Missouri. 

To be more complete I would need a video of bluegrass from Missouri, but I don't have the time to find a video. My mom played in a bluegrass band when we lived in Missouri, and we went to quite a few bluegrass festivals growing up. It is especially common near Branson area.

And just when you thought you had Missouri figured out, here comes a curve ball. Did you know that Missouri has had a French speaking population in its Old Mines district? The language is nearly dead now, although in the late 80s there were still about 1,000 native French speakers. They've been here since the 1700s. Here is a neat article about the French culture in Missouri: http://www.archaeology.org/online/interviews/stroughmatt.html

This song was recorded in Sainte Genevieve, Missouri, July 2007.  It is called "La Guillanee", and is a Illinois-Indiana-Missouri French New Year Song.

Providence

"[G]ive heed, and you will at once perceive that ignorance of Providence is the greatest of all miseries, and the knowledge of it the highest happiness." 

~John Calvin 

(Institutes, Book 1, Chap. 17, Sect. 11)

Reflections on the Change of Years and Time

For all our days pass away under your wrath;

we bring our years to an end like a sigh.

The years of our life are seventy,

or even by reason of strength eighty;

yet their span is but toil and trouble;

they are soon gone, and we fly away.

Who considers the power of your anger,

and your wrath according to the fear of you?

So teach us to number our days

that we may get a heart of wisdom.

Return, O LORD! How long?

Have pity on your servants!

Satisfy us in the morning with your steadfast love,

that we may rejoice and be glad all our days.

Make us glad for as many days as you have afflicted us,

and for as many years as we have seen evil.

Let your work be shown to your servants,

and your glorious power to their children.

Let the favor of the Lord our God be upon us,

and establish the work of our hands upon us;

yes, establish the work of our hands!

(Psalm 90:9-17)

What a thing time is. We are fully in time. We cannot escape time. It will continue to go, and we cannot stop it. As much as novels fantasize about time travel, we can never go back and redo our actions. This moment passes and does not return. 2012 comes and 2011 will never be again. It will be on the history books, and what was done was done. Things may be forgotten, but the effect of those things will live on into the future, and we certainly cannot add things, as much as historians try. 

Psalm 90, as well as Ecclesiastes and other places in the Bible, brings out the finiteness of our earthly existence. We have perhaps seventy, maybe even eighty years; perhaps twenty. It is easy to forget that in the active life of today, where our culture wants to distract us from our helplessness, and our "science" want to make it seem like we are invincible and one step away from being immortal. But we must all die! I like to remind people that everyone who fought in the Civil War died. In fact, everyone who lived in 798 A.D. also died. Death is a powerful means to make us realize our finiteness and the seriousness of time. Time is ticking away at this moment, and you have decided to use this precious time to look at my blog, and you will always have spent this time looking at this blog. You cannot change that. 

For the last five weeks I have kept a careful schedule of my time, and it is amazing how much I have, how much I can do, and how much I don't do. Did I really spend that much time watching that movie? Did I really check the news that much? Was that worth it? It is humbling to realize where the time has gone, and where we have spent it. And the longer I live, the saying of "to whom much is given, much is required" comes to mind all the more. Did I invest my time in worthwhile things? Did I spend enough time with other people? Did I enjoy God with that time? Did I use what God had given me, or did I bury it hoping to save it for another time? (Did I just use that word again?) 

The issue comes down to whether the time was vain, or if it was fulfilling and meaningful. Moses, the writer of Psalm 90, is keenly aware of this fact, and calls for God to come in fellowship, to return, to not stay away, because without God, not only are our years short, but they are "but toil and trouble". Moses cries out that God would "Satisfy us in the morning with your steadfast love, that we may rejoice and be glad all our days." Oh! That our days may be full and satisfied! Then we may rejoice. We may write great musical compositions, epic poems, and beautiful books. We may make good and beautiful food, and we may feast, love, and work with a glad heart. We can do these things because they are worthwhile and purposeful when they are done to the glory of God and as ways to enjoy Him. Without God, the work of our hands is not established, and is vain and meaningless. "For to the one who pleases him God has given wisdom and knowledge and joy, but to the sinner he has given the business of gathering and collecting, only to give to one who pleases God. This also is vanity and a striving after wind." (Eccl. 2:26)

So as we enter the new year may we remember several things. First, time passes and soon 2012 will also be finished, never to be again. Second, only God is God. We are finite, must die, and have a limited amount of time to spend. Third, we will be accountable for every moment of our life, "For God will bring every deed into judgment, with every secret thing, whether good or evil." (Eccl. 12:14) Fourth, while life is vain without God, and while we should soberly number our days to "get a heart of wisdom", when God returns and gives us His steadfast love we are satisfied and fulfilled. The work of the Lord will be shown, and the work of our hands will established. We can celebrate and find meaning in our actions. We can cultivate beauty, love, joy, and excellence. We can "rejoice and be glad all our days." Let us fill our short time on earth with that which is meaningful, that which is found in our relationship with God.

"Go thy way, eat thy bread with joy, and drink thy wine with a merry heart;
for God now accepteth thy works."
(Eccl. 9:7)

The Fire of Christmas

Behold, see the fire crackle and snap 

Its hot, glowing fingers burst forth and wrap 

Around the wood and its dark blackened face 

The flames dance, vanish, and twist in their place

Around this bright wonder the people sit 

Hardly aware that they all stare at it 

Laughing and talking of both life and dream 

As shoes dry and steam in the fire's gleam 

Above this wonder the stars shine around 

Below and past them the snow's on the ground 

The distant fiddle, the joy in the air 

To these blessed folks, their vigor doth share 

Why is there peace when the dark is unknown? 

Why is there joy when the cold cuts the bone? 

Why do these people all love, laugh, and play, 

While the wet and wind prevail all the day? 

This wonder is caused by blood that Christ shed 

While we were dark, cold, bitter, and dead 

The Winter fled from the flame of His light 

And as King leads us to vict'ry and might

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P. S. I wrote this poem the evening of the 10th. Can anyone guess at what real-life location I was picturing myself while I was writing it?

The Christmas Tree, An Idol?

It is Christmas time, and that apparently means it is time for another round of the Christmas debate. While not all of you might be aware, there is a debate between those who think that Christmas is a pagan holiday and those who think that Christmas is a Christian holiday. I do not have time to make a "in defense of Christmas" post, but this year I want to make a few notes on the tradition of the Christmas Tree.

That the pagans did worship trees is not disputed. But if we say that because pagans worship evergreen trees, we cannot have Christmas trees, we run into some problems. Are we saying that because a pagan might have a picture of a natural scene and worship it, we cannot have a picture of a natural scene and marvel at God's creation? Are we saying that because many modern day materialists might worship houses and cars, that we should live in a cave and ride a bike? Many pagans do worship things like trees, rocks, flowers, etc… But doesn't stop from God from using His creation, including evergreen trees, in very many illustrations, symbols, and examples.

"The trees of the LORD are watered abundantly, 

 the cedars of Lebanon that he planted." (Psalm 104:16)

"I will be like the dew to Israel; 

he shall blossom like the lily; 

he shall take root like the trees of Lebanon; 

his shoots shall spread out; 

his beauty shall be like the olive, 

and his fragrance like Lebanon. 

They shall return and dwell beneath my shadow; 

they shall flourish like the grain; 

they shall blossom like the vine; 

their fame shall be like the wine of Lebanon.

"O Ephraim, what have I to do with idols? 

It is I who answer and look after you. 

I am like an evergreen cypress; 

from me comes your fruit." 

(Hosea 14:5-8) 

"And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith?" (Matthew 6:28-30) 

Also look up Job 38-41. We even see almond blossoms used as decoration in the Temple (Exod. 25:31-35). I am not saying that evergreen trees cannot be used as an idol, and I am not saying that there are not times when having a Christmas Tree could be a stumbling block. If you are living in a culture (like ancient Germany) that worships evergreen trees and views them as sacred, then cutting down a few on your land and tuning them into firewood might be better. This goes back to Paul's discussion on food offered to idols in 1 Corinthians 8. Symbols do mean things, and you do not want to damage the conscience of the weaker brother. We have a right to eat food offered to idols, because idols are nothing, "But take care that this right of yours does not somehow become a stumbling block to the weak" (1 Corinthians 8:9). So if I was evangelizing a culture that worshipped evergreen trees, I would probably not have a Christmas Tree, "lest I make my brother stumble". But I would teach the true way to view an evergreen tree, and I would hope that 1300 years later that Christians would be able to used God's creation for His glory.

"I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing." (John 15:5)

"Blessed are those who wash their robes, so that they may have the right to the tree of life and that they may enter the city by the gates." (Revelation 22:14)

----------------

[Note from 2023:]

I wrote this post twelve years ago, and I thought I would update it with a couple quotes on the origin of the Christmas tree, including a reference to Martin Bucer, a Reformed pastor you can learn more about from this blog post and this two-part lesson series. 

The Christmas tree as we know it seemed to emerge in Lutheran lands in Germany in the sixteenth century. Although no specific city or town has been identified as the first to have a Christmas tree, records for the Cathedral of Strassburg indicate that a Christmas tree was set up in that church in 1539 during Martin Bucer's superintendency. (Frank C. Senn, Introduction to Christian Liturgy, 2012)

The modern Christmas tree, though, originated in western Germany. The main prop of a popular medieval play about Adam and Eve was a 'paradise tree,' a fir tree hung with apples, that represented the Garden of Eden. The Germans set up a paradise tree in their homes on December 24, the religious feast day of Adam and Eve. They hung wafers on it (symbolizing the eucharistic host, the Christian sign of redemption); in a later tradition the wafers were replaced by cookies of various shapes. Candles, symbolic of Christ as the light of the world, were often added. In the same room was the 'Christmas pyramid,' a triangular construction of wood that had shelves to hold Christmas figurines and was decorated with evergreens, candles, and a star. By the 16th century the Christmas pyramid and the paradise tree had merged, becoming the Christmas tree. (Encyclopedia Britannica, "Christmas Trees")

There is something obviously natural about decorating with evergreen branches and trees in the winter time when so much else is dead or drab. In addition to this, we can use it to remember the birth of Jesus, who was born that he might bring life to a world under bondage to corruption. He came to restore fallen man to that life once symbolized by the tree of life, a symbol that appears again at the end of the Bible in Revelation. Jesus is himself the source of eternal life to all who partake of him.