Review: The Wind in the Willows

I knew of The Wind in the Willows stories from the family evening readings of my childhood. Even so, all I could really remember is that there was a character called Toad and another called Frog and they hung out together. After reading this book, I know now that we must have been reading a different book altogether by the same author. The Wind in the Willows seems like it was the first of a series of books written by Kenneth Grahame. The main characters are the little creatures found along the banks of a river but personified. They go on adventures, sing songs, and simply live life as I think Grahame thought life ought to be lived. But I had forgotten most about what these stories were about. So I picked up this book recently because I needed a new book to read to my daughter for naptime. As I read, I found that I greatly enjoyed the book, and I look forward to reading it again to future children.

The Wind in the Willows is a children’s book to be sure, but that did not stop me from enjoying the story. Grahame wrote these stories a little after the end of the Industrial Revolution for his son. Their story is a sad one, and I encourage you to look into it further, but from this father-son relationship came a series of delightful stories about little creatures who lived along the shores of the riverbank in a quiet corner of England.

Grahame’s prose is alive. It is beautiful. While some of the sentences can get a little wordy, his descriptions place you right in the story, allowing you to feel and see and hear what you are reading. It really is exemplary of a bygone day of writing. The stories are unhurried, they are funny, they are touching. While I read them for my daughter’s naptime, I looked forward each day to learn a little more of a time that no longer exists in a world of real fantasy written like a score of literary music.

I don’t know if The Wind in the Willows is for everyone, but I like to think that it is. I think you need to love reading and have a good sense of humor, and maybe know a little about turn-of-the-century English life. It is not necessary, but I think you should know a little about the background for Grahame’s writing (for his son and the lost world of pre-industrialized England). You have to love good, beautiful, unhindered prose that is more than the simple stuff of today. Truly, they don’t write ’em like they used to. And perhaps that is why I loved this book so much. No, it’s not my favorite book that has ever been written. But The Wind in the Willows is right for remembering the little things that pass us by, seizing the moment, slowing down for good friends, growing as a person, learning about ourselves, and enjoying a good story about odd little characters that really aren’t so different from us.

Blessings to you and yours,

~Rose

Comments on the “Dresden Files”

I decided about a week ago to pick up Jim Butcher’s Dresden Files series again after not looking at them for about a year. My husband had read the series and said that I would really like them. While he was correct on other series suggested to me, such as the Codex Alera  and Wheel of Time, I did not take to the Dresden Files as quickly. But I had read so many “intellectual” books recently that I needed a break. (I actually started Atlas Shrugged for a second time and still cannot get past the 3rd or 4th chapter. Maybe I should read War and Peace first?) This time around, I ate up the few Dresden books we had.

I have only gotten through four of the Dresden Files books so far. I have the sixth, but I’m waiting on the fifth. While I think you could probably pick up just about any of these books and enjoy them, they do run in a chronological fashion and context truly does add to a story. So I have to wait to continue my book-eating.

Overall, I do like these books. I never thought of myself as a fantasy reader until I read the Codex Alera, also written by Jim Butcher. I think I finished those books in a month or so. That series and the Wheel of Time are not much like the Dresden Files save that the mystical is included in all (and all are fiction). But the Dresden Files are different. They are set in the real world and in the recent past and present. Dresden, the titular character, sets himself up in Chicago as a professional wizard, helping everyone from maidens in distress to the special investigations division of the Chicago Police Department. There is danger, mystery, and a bit of romance throughout. Somehow, Butcher managed to mix what are seemingly separate genres of literature into one coherent and engaging series.

The books are not long, but I have found that in just about every book I think I am at the end before I am. You know the feeling. You’re at that moment in the story where it seems all the leads have come together at everything is looking up for our unlikely hero when you realize there are still 150 pages left. You have to ask, “Oh no, what is going to go wrong?” And something usually does. After all, this is also a drama. No drama, or mystery, or romance for that matter, is complete without a little suspense.

While the conclusions are usually positive in the relative sense, not every story ends in all sunshine and roses. This is not a Shakespearian comedy. People get hurt, are separated, and die. There is also happiness, laughter, and love. In many ways, this fantasy series reflects life while combining the mysterious and supernatural in ways that books typically do not.

And this is where I initially hesitated reading the series. Dresden is a wizard, and with that comes spirits, demons, summoning, and, of course, magic. With other books, such practices were easy to ignore because they were in a fantasy world. But as I mentioned, Butcher manages to put the fantastical world of Dresden into the real world, our world. This causes me to pause as witchcraft and the supernatural, or spiritual, world is real, as are its dangers. Yet Butcher deals with it in the sort of seriousness that is deserves. Though there are fantastic creatures, like werewolves, faeries, and other beings, he generally treats them as creatures of darkness and evil. In general, good and evil are rather clearly defined. There are rules and consequences. While I am going to shy away from some parts of the books, Butcher’s treatment of the spiritual in our world is in some ways refreshing.

He also does not ignore the reality of Christianity. I have no idea what Butcher himself actually believes, but I find his use of Christianity within his novels fascinating. One character in particular has a sort of special calling and power that Dresden does not exactly understand yet highly values. This character knows the power of God and that our battle is not with flesh and blood. Like all Christians should, he recognizes the reality of spiritual evil and the battle all around us. This character also sees Dresden as a friend and tries to lead him to the truth. Dresden recognizes something in his friend. He just doesn’t know what it is yet.

The wizardry does still bother me, I can hardly deny that. But I do not see Butcher dealing with the spiritual flippantly. Perhaps my opinion will change as I continue the series. It is fantasy, fiction, but spiritual powers are realities and that cannot be ignored.

Whatever the case may end up being, I cannot deny that Jim Butcher is a talented author. He has managed to make Dresden a particularly likable and, in many ways, a relatable character. The world is dramatic, spiritual, mysterious, real. These things appeal to me as a reader and a writer, and it makes sense to me why so many are drawn to his books.

Until next time, blessings to you and yours,

~Rose

Why Greek in a Latin Mass?

If one were to read through the Bible, one would find the phrase “have mercy on” quite frequently, especially in the Psalms and Gospels. Possibly the most recognizable verse is from Psalm 51, the psalm in which David repents of his sins of adultery and murder. David says,

Have mercy on me, O God, according to your unfailing love; according to your great compassion, blot out my transgressions.

~ Psalm 51:1 ~

Many people ask for mercy from Christ in the New Testament, including blind men (Matt. 9:27, 20:30-31, Mar. 10:47-48, Luk. 18:38-39), the Canaanite woman whose daughter was demon possessed (Matt. 15:22), and a father for his demon possessed son (Matt. 17:15). There is also a tax collector in a parable that asks God for mercy on him, a sinner (Luk. 18:13). However, the phrase Ἐλέησόν κύριε, or Kyrie, eleison – Lord, have mercy – only appears in a couple of verses (Matt. 15:22, 17:15, 20:30-31). And this the phrase we are looking for in the Greek.

This Greek phrase became part of the divine service from very early on and has continued to the present day. At the start of the Church, people as mostly spoke in Greek and so churches typically spoke their services and preached in Greek. Thus, it makes sense that they would say “Lord, have mercy” in Greek. The Kyrie, as it is called, is often said in song with an addition, “Lord, have mercy. Christ, have mercy. Lord, have mercy.” This is often sung in either the language of the speaker or Greek, which is common in more traditional churches. In 1054, the Church split into what is now called Eastern Orthodox and Western or Roman Orthodox, typically called the Roman Catholic Church. The main differences between these “churches” was the language spoken (the schism was and is significant beyond this, but it is not crucial to this discussion).

And this is the odd thing. When the churches split, the Roman Catholic Church fully adopted Latin as the language of the liturgy. Now the gradual switch to Latin had begun at some point before, but the “Roman” in Roman Catholic meant Latin, and that was the language mass was spoken in. Despite this switch, and the fact that Greek was not the language of the people anymore, the liturgy kept the original Greek for the Kyrie. Why?

Going back to the New Testament, we find who asked the Lord for mercy using this phrase: Blind men and two parents of two demon possessed children. Who are these people? Were they noble, rich, of particular significance? No. They were beggars and desperate people. I use beggars intentionally, for what do beggars do? They ask for something without the means of repayment. In the same way, these people needed the mercy of the Lord and knew they had nothing to give in return. Beggars used to cry “Lord, have mercy” on the side of streets in order to get someone, anyone, to stop and offer them help (after all, who doesn’t want to be called a lord?). This is especially true for the woman and the blind men, though they seemed to have known Jesus was the Christ. But how does this apply to the divine service and Greek?

Like the beggars on the side of the road or desperate parents, the sinner has nothing to offer before God. This is why we ask our Lord for mercy. He is not just anyone, but our Lawgiver, our Judge, our King, and our Savior. Thus, we ask for mercy from Him in the service because we are indeed at His mercy. But why keep the original Greek in the liturgy? Because words have meaning, especially when it comes to context and language. Mercy in Greek is more than a gift of money. Mercy here is compassion, pity, divine grace, relief for the afflicted, averted judgement. Mercy and grace are gifts of God, and like David, the distraught parents, or those blind men, we ask God for His mercy not just at mass but in every day of our lives, for we need it and we can give nothing in return. So we beg, and thanks be to God that He is merciful!

So why should this matter to the linguist, scholar, or avid reader? This matters because context matters. While I am not expert in Greek, or Hebrew for that matter, I often do word studies in order to better understand the text I am reading, in this case the Bible. But the same is true for the Aeneid or Odyssey or Gilgamesh or a work by Shakespeare. Original languages add depth of meaning that does not always translate well into a new language. So while we can understand any of these works in our language of choice, take the time every now and then to see what the original said and see how it adds to the meaning of what you are reading.

Blessings to you and yours,

~Rose

Comments on the “Paradiso”

I will begin by saying that I do not have any great insight to provide into the Paradiso. In all honestly, so much has been said on Dante’s The Divine Comedy that not much more can be said. However, as I was reading it I found a few things interesting in the text and I thought I would comment on that.

First of all, I find Dante’s separations both intriguing and somewhat troubling. Obviously, as titled by the second part, the Purgatorio, Dante believes in Purgatory, which I do not find biblically sound. But that is beside the point. What I truly find interesting throughout the Divine Comedy, and especially int he Paradiso, were the separations within each of the places. While I understand that Catholic teaching is heavenly influenced by works-based thinking, I am surprised that this would bleed into the views on heaven, or paradise.

Why did the Medieval Church think that heaven would be separated? Why did they think that some people who were less worthy would be farther from God and those deemed more worthy (by Dante) got to be closer?  There are only two places one can go after death: Heaven or Hell. You are either separated from God or with Him forever, and there are no levels within or in-between. While I recognize that the Divine Comedy is in part a vision and is heavily fiction, I find it troubling that this was a generally accepted view held by people in the Church at that time. We are all one in Christ.

Secondly, I found it odd how much of Greek and Roman philosophy and imagery was used in the text, especially in the Paradiso. Obviously in the first poem, Dante meets a key Roman figure in history. But a great number of Greek and Roman, or at least pagan, gods are mentioned all throughout the text, not to mention his request towards his muse. Why use pagan imagery in a highly Christian work? Why not use more biblical imagery? I understand that the classical influence was high at this time, and it only became more focused as time went on, leading to many abuses in the church, notably during the time of Galileo. I understand that, but I find it disappointing that such an opportunity was missed.

I recognize that in part why there are these layers in Hell and Heaven and why there is a heavy secular influence is because so often people lean towards what the world teaches rather than what Scripture teaches. It is familiar and human. Many would rather conform to the world rather than by what God tells us to be true. This is not to say that we can not learn from things outside of the Bible, but rather that we must keep Christ at the forefront of our lives and use the Bible as our guide.

Obviously this makes more sense to my readers who are Christian, but I say this to clear the confusion both for believers and unbelievers.  Part of why there have been abuses in the Church, why much of Church teaching has been watered down today, why many actions of “Christians”, past and present, don’t appear very Christ-like is because of this outside influence. I do not mean just sin. We all sin and fall short of the glory of God and are justified freely through Him. This is not what I mean. Rather, confusion arises when there is a mixture of teaching. This confuses seekers, those who simply like to read literature and understand the beliefs of writers, and immature Christians. This is why I find the pagan imagery particularly troubling in the Paradiso.

However, I found the overall text to be quite great, which should be of no surprise to anyone who has read great poetry. Dante is a master of the pen, and his position alongside Homer, Virgil, Milton, and the writers of other great epics is well deserved. I did not read the Divine Comedy in Italian as I cannot read Italian (and my Latin is only so good). Even so, the poetry comes through beautifully in the translation. They really do not write poetry like they used to! And despite the flaws I find in Dante’s work, I still think that his writing should be among that which students of literature read.

Blessings to you and yours,

~Rose

Review – Creation: Basics & Beyond

 

 

Publisher: The Institute for Creation Research

Authors: Morris III, Morris, Lisle, Johnson, Jeanson, Guliuzza, Tomkins, Hebert, Shwerwin, and Thomas.

 

 

The Institute for Creation Research’s book Creation: Basics & Beyond provides, as the cover indicates, an in-depth look at “science, origins, and evolution.” More explicitly, this book explains in detail the relevancy of Genesis in regard to science, history, morality, our worldview, and how we live. This book shows how the first couple chapters of Genesis, not to mention all of Scripture, impact who we are as people and how we view ourselves and the world around us.

Creation: Basics & Beyond is divided into five main sections in addition to an introduction, conclusion, and final argument for creation in an appendix. This relatively succinct book – it contains fewer than 350 pages – tackles subjects on worldview, biology, geology, dinosaurs, and astronomy. Within each of these sections are a series of papers that are simple and short enough for a reader who does not spend their days reading science journals to enjoy, but detailed enough to gain hearty knowledge and will not bore the technical reader. This book tackles issues like: the Day-Age Theory; is Genesis history or poetry; macro and micro “evolution”; DNA; the origin of “races”; how fossils are actually dated; does continental drift happen; the significance dragon legends; distant starlight and its answers; UFO’s; and the multi-verse theory. These are only a handful of the various topics scientists from multiple fields addressed in this book.

I found the book to be easy enough to read for a variety of readers and enjoyed it thoroughly. While I read it from cover to cover, as one of the authors indicated, it could be read piecemeal. A reader could simply pull out a chapter to read without particular  need of previous or following chapters. However, I found it better to read from beginning to end as 1) I try to read like that when I can and 2) the book also follows a logical format that adds to the following chapters if you read them “in order”. Also, some chapters reference other chapters for readers to review for more information separately. But, the papers can stand alone.

There were, though, a  couple of points in the book I did not agree with. They were mainly found in the section on the origin of races, ironically enough, as that is what my own book is about. However, they made some assumptions on the person of Nimrod that, from my own research, I cannot say is fully accurate, or is at least difficult to prove. While Nimrod is likely to have been the instigator of Babel (which seems to agree both Scripturally and extra-biblically), Scripture never explicitly says it was him, nor what his influence was.

Additionally, while there are 70 “nations/family groups” mentioned in Genesis 10, we do not know that there were only or as many as 70 languages formed. In fact, with as many languages that have died out, with as many that look similar, with as many that are nearly impossible to tell which are original and which are a “copy”, saying there were specifically 70 is a matter of opinion that still needs more research. Overall, however, I found the book to be most accurate, and the rest of this particular chapter to be based solidly on Scripture and good science.

The main goal of Creation: Basics & Beyond, addressed in both the introduction and conclusion, is to show the inherent and inerrant truth of Scripture, mainly Genesis, and how this book of beginnings has an earthly and eternal impact on our lives. It also addresses how rejecting Genesis also has moral, social, and historical implications. This is why the book begins with addressing worldviews. While you could pick up this book and start in the middle, or end, knowing what and why you believe something is important in any area of life, including Genesis, as it is the foundation of most of our social, moral, historical, and spiritual structures we base ourselves on. Creation is more than the opposite of evolution, rather, it constitutes the basis for everything we believe, whether we reject or adhere to it.

Blessings to you and yours,

~Rose

Update on My Book

This is coming a little bit late, but I think that it is worth a post: I am done with the draft of my book! This is not like the “first” draft, but it is the first, all-in-one-place draft. Technically I still have a genealogy to create, an index to figure out, and a couple graphic design elements to set in stone, but it is done. And of course I have to wait for my beta readers to give me feedback, and I will have to do more editing once I get it all back. Wow, that still seems like a lot of work, and I am not even to the publishing yet! But hey, this is a huge milestone. I have been working on this book since the Autumn of 2015, technically. I have read hundreds of books, looked up countless old documents, translated handfuls of original texts, found more stories than I previously knew existed. Through it all, I found one theme: mankind is truly one blood.

While I was unable to put into my book everything that I wanted to – like Eden and Flood legends and a dissection of language and linguistic theory – I was able to put in most things, the things that I think will be most important to readers. This book perhaps will not be a best seller or one that a person would read cover to cover (like I do most research books). But that is OK. It is designed to be something like a reference book, but also as a greater argument for the reality of Babel found in texts, history, legends, genetics, linguistics, and Scripture. My hope is that my book will be a help to those who read it, and that it will be used to the glory of God.

Blessings to you and yours,

~Rose

Falling into the Slough of Despond

Now I saw in my dream, that just as they had ended this talk they drew near to a very miry slough, that was in the midst of the plain; and they, being heedless, did both fall suddenly into the bog. The name of the slough was Despond. Here, therefore, they wallowed for a time, being grievously bedaubed with the dirt; and Christian, because of the burden that was on his back, began to sink in the mire.

PLI. Then said Pliable; Ah! neighbour Christian, where are you now?

CHR. Truly, said Christian, I do not know.

PLI. At this Pliable began to be offended, and angrily said to his fellow, Is this the happiness you have told me all this while of? If we have such ill speed at our first setting out, what may we expect betwixt this and our journey’s end? May I get out again with my life, you shall possess the brave country alone for me. And, with that, he gave a desperate struggle or two, and got out of the mire on that side of the slough which was next to his own house: so away he went, and Christian saw him no more.

Wherefore Christian was left to tumble in the Slough of Despond alone: but still he endeavoured to struggle to that side of the slough that was still further from his own house, and next to the wicket-gate; the which he did, but could not get out, because of the burden that was upon his back:

Being heedless, both Christian and Pliable fell into the Slough of Despond, or as we might now say, the Swamp of Despair. Despondence is from the Latin despondere, which means “to give up”, specifically ones heart or soul. This is more than a state of dismay but rather a state without hope. This is a state many people find themselves in. Here, Christian finds himself in despondence very early in his walk on the Way to the King. Though he started out with high hopes, he fell into troubles and lost hope. Pliable, and later the World, points this out. He is weak. He is easily brought low.

Despair is an easy thing to fall into and a difficult thing to get off of you. Under a cloud like the Slough, the weight of worthlessness hangs on like muck, clinging closer than a garment. Its weight is additional to the burden on Christian’s back, and it lasts longer than the time Christian was stuck in it. Such burdens are difficult to bear. They come in the form of slothfulness, regret, shame, uselessness, guilt, hate, jealousy, withholding love, worthlessness, fear. These leave a person in a state of despondence that, on our own, we cannot get out of.

I am not sure when such a weight began, but I can remember specific instances. I remember when I was very young and having little thoughts creep into the back of my mind, thoughts that said, “You are not good enough, and you will never be good enough.” These thoughts came into my mind and then I started to repeat them to myself. I remember repeating the phrases like, “You are terrible, and you are not going to heaven.” I thought if I told myself them enough, I would be good enough for God. How crazy is that? Those thoughts are not where it ended. In the spring of 2009, I began to notice that the Holy Spirit worked in my life. One night, I recognized that tug and began living actively as a Christian, though I had been baptized long before. But after that, new thoughts began to darken my mind. These thoughts said, “There is no Heaven. There is no Hell. There’s nothing after this. It doesn’t matter if you die.” These went on for months before they stopped, and they only stopped after a lot of prayer.

Unfortunately, these are not the only nor the last times these thoughts came. In fact, these moments of despair find their way into my life on a regular basis, and they weigh me down in ways I cannot describe, at least not well. They come and they go and I know they might come again. I know this is tempting from Satan. What am I to do?

A hymn that has been circling in my mind for weeks now is “Before the Throne of God”. While I know that I am redeemed, I often feel mired in my own worthlessness. This is not every day, but it is not infrequent. I feel Satan creeping over me and tempting me to despair, feeding me with the thoughts of hopelessness. He wants me to be stuck under the weight of my inadequacy. I feel that weight in my fingers when I try to write, in my head as I try to see, in my heart as I try to feel. I am numb as the thoughts of inadequacy seep into me. I feel crushed. I feel without hope. I recognized that most would tell me I am depressed, but I know that word is not correct. Melancholy is not quite right either. This is a spiritual battle (Eph. 6:10-18). The burden of my sin weighs me down and I fall in. I am in the Slough of Despond.

but I beheld in my dream, that a man came to him, whose name was Help, and asked him, What he did there?

CHR. Sir, said Christian, I was bid go this way by a man called Evangelist, who directed me also to yonder gate, that I might escape the wrath to come; and as I was going thither I fell in here.

HELP. But why did not you look for the steps?

CHR. Fear followed me so hard, that I fled the next way, and fell in.

HELP. Then said he, Give me thy hand: so he gave him his hand, and he drew him out, and set him upon sound ground, and bid him go on his way. [Ps. 40:2]

Then I stepped to him that plucked him out, and said, Sir, wherefore, since over this place is the way from the City of Destruction to yonder gate, is it that this plat is not mended, that poor travellers might go thither with more security? And he said unto me, This miry slough is such a place as cannot be mended; it is the descent whither the scum and filth that attends conviction for sin doth continually run, and therefore it is called the Slough of Despond; for still, as the sinner is awakened about his lost condition, there ariseth in his soul many fears, and doubts, and discouraging apprehensions, which all of them get together, and settle in this place. And this is the reason of the badness of this ground.

It is not the pleasure of the King that this place should remain so bad. [Isa. 35:3,4] His labourers also have, by the direction of His Majesty’s surveyors, been for above these sixteen hundred years employed about this patch of ground, if perhaps it might have been mended: yea, and to my knowledge, said he, here have been swallowed up at least twenty thousand cart-loads, yea, millions of wholesome instructions, that have at all seasons been brought from all places of the King’s dominions, and they that can tell, say they are the best materials to make good ground of the place; if so be, it might have been mended, but it is the Slough of Despond still, and so will be when they have done what they can.

True, there are, by the direction of the Law-giver, certain good and substantial steps, placed even through the very midst of this slough; but at such time as this place doth much spew out its filth, as it doth against change of weather, these steps are hardly seen; or, if they be, men, through the dizziness of their heads, step beside, and then they are bemired to purpose, notwithstanding the steps be there; but the ground is good when they are once got in at the gate. [1 Sam. 12:23]

Out of fear, I have let myself wander and fall into the Slough again. I do not always look for the steps first as I walk, but instead, I let myself mill about, not watching where my mind and heart go (or what they focus on), not keeping my eyes pressed forward on the prize to which Christ calls me. I let the burden of my sin weigh me down in spite of the fact God has taken it from me. I listen to the hellish things Satan whispers at me instead of trusting in the promises of God. I mire myself in the feelings of inadequacy and despondency rather than praise God for the talents, the tools, and the gifts He has given me and serve Him in those manners. Instead of looking to God, who is my strength, I rely on myself and fall into the familiar darkness of despair.

The walk of a Christian is one reliant of faith, trust, God. In recognizing the fallen nature, doubt creeps in and overwhelms the soul to the point of physical pain. Similarly, there are many things in this world that can drag us into the mire as well. Our shortcomings, failures, and wrongdoings present themselves before our eyes as if to say, “But did you forget about me? Surely you are not good enough.” And indeed, I am not. So what am I to do? Shall I remain mired in my despondency?

For I am about to fall, and my pain is ever with me.

I confess my iniquity; I am troubled by my sin.

…

O Lord, do not forsake me; be not far from me, O my God.

Come quickly to help me, O Lord my Savior.

~ Psalm 38:17-18 & 21-22 ~

It was not Christian who got himself out of the Slough. Though Pliable got out, he ended up going right back to the town he came from. He did not actually escape. The mire was still there, though he did not recognize it. Pliable was discouraged, so he turned back. He let the world convince him that following the Way was not worth the trouble. Christian had been told of the hope to hold onto, but he still fell into the Slough. Instead of getting out on his own, Christian needed Help. I fall into the Slough of Despond and I know it when I do. I know the hope I have to cling to, and yet I let go under the weight of the devil’s lies. But when I fall in, I know  that not only can I not get out on my own, I will let myself stay there if I do not ask for help. It is not by our own strength that we succeed. Prayer is difficult during these times I find myself in, but pray is what I must do (Jam. 5:13).

As Christian was taken out of the mire by Help, we must ask God to help us in our times of need (Heb. 4:16). This is why we must look to the Savior, our ever-present help in times of trouble (Psa. 46:1). He is the One whose hand we grasp to lift us out of slough and onto solid ground (Psa. 40:1-4). God is our refuge and our strength (Psa. 62:1-12). He is always with us and will never forsake us (Deut. 31:6). And when we fall in into the Slough of Despond, God makes us clean. Though Satan will tempt us to despair, we must remember who made an end to our all sins (1 Pet. 5:7-10).

Those awful thoughts may continue to find their way into my head and heart, and maybe they will for you as well, but God is with us and He will sustain us in times of trouble. Despite what we may feel – despondency, inadequacy, hopeless, mired – God is faithful and loving, and He has saved us.

O what peace we often forfeit,
O what needless pain we bear,
all because we do not carry
everything to God in prayer!

Blessings to you and yours,

~Rose

 

---

Works Referenced

Bunyan, John. The Pilgrim’s Progress: From This World to That Which is to Come. Project Gutenberg. 2008.

“despondence.” The Online Etymology Dictionary. 2017. Accessed 14 May 2018.

Review: The 5000 Year Leap

 

 

Author: Cleon Skousen

Publisher: National Center for Constitutional Studies

 

 

 

 

For a book that has incurred quite a bit of hostility and derision, The 5000 Year Leap by Cleon Skousen is discerning, non-aggressive, simple, and direct in its explanation of the Founders’ ideas for forming the United States. Skousen’s book is divided into what might be called three parts. The first small section of the book, just over thirty pages, is full of forwards, praise, and reasons for the book in addition to the actual introduction. The actual first part establishes the foundation for the book, including the Founders’ basis in Judeo-Christian values, Anglo-Saxon law, the three branches of government, and the influences of certain Enlightenment thinking.  The 28 chapters which comprise the meat of the book are titled by principles that Skousen believes built and energized what is often called the Great Experiment.

Skousen’s ideas are nothing new to those who know history, but they are conveniently placed into a singular book that is decent for reference. Nearly every page has a quote by a founder, and if not a founder then one who praised, criticized, or led America. These are decent for reference, but it may seem tedious to those who are not accustomed to reading chucks of original text from the founding era. Even so, they aid the modern reader trying to understand why and what the Founders did. Not enough people read what our Founders wrote, if they even read our founding documents! Though Americans should read the actual texts, this book does a decent job summarizing their ideas.

These ideas, or founding principles, vary in nature but are unified in purpose. Each of these ideas built upon the others to make our nation what is it, or perhaps what it is supposed to be. The author frequently comments on the fact that our nation, especially our governing body, has strayed from these founding principles. A few of these principles include: Natural Law, Morality based on Judeo-Christian values, Equality under the law and in the eyes of God; right to defense and property and the necessity of them both; limited powers and freedom of people; the burden of debt and the need for a strong family. While I agree with many of the arguments that Skousen made in his book, he is not flawless. Though America is great, she is not perfect as people are imperfect. Towards the end of his book, he seems to lose the focus on the fact that mankind is morally flawed and gives Americans a little too much credit. But then again, he wrote this book during a different time, and I see today’s world a much bleaker one.

Additionally, Skousen held to Mormonism, which, though holding to Judeo-Christian values, is not a true Christian faith. For those who are not Christian, this will hardly impact your reading, as I am sure most everyone can agree these values are essential to a reasonable society. For those who are Christian, just keep it in the back of your mind. His Mormonism barely impacts the book and does not hinder his message concerning the Founders and their goals. Even so, keep it in mind.

Skousen’s The 5000 Year Leap is a simple book that shows how a group of people moved past millennia of royals, dictatorships, slavery, and secularism to form a government based on the power of the people, limited government, and Judeo-Christian values. His praise may seem to high for these people, but do not let that overshadow the monumental change made by the Founders. Though not on as big of scale as Christianity, the Founders and America as a whole changed world history, and mostly for the better. We are not perfect, and we have strayed from our founding. Skousen’s book is one effort to educate more people in a reasonable manner on where we came from, a warning for where we are going, and a guide to get back.

Blessings to you and yours,

~Rose

A Great Man and a Greater Source

As many of my literary friends may know, today marks the day that Shakespeare died and, likely, was born. Shakespeare was a great man; Shakespeare was a writer. He was a man who took old stories, history, and lessons and crafted them into plays and poems that have stood the test of time. Little more can be said about this giant of English and world literature than what has already been said. But there is one point, one source about Shakespeare’s works that should be emphasized, and that is the Bible.

There is much truth in the remark that “without Tyndale, no Shakespeare.” It is also true that “without Tyndale, no King James Bible.” “Without the king James Bible,” Alister McGrath observed, “there would have been no Paradise Lost, no Pilgrim’s Progress, no Handel’s Messiah, no Negro spirituals, no Gettysburg Address. … Without this Bible, the culture of the English-speaking world would have been immeasurably impoverished.” The literary debt Anglo-America letters owe to this translation is incalculable.

The English Bible’s influence on great works of literature accounts for only a fraction of its overall influence on the English Language.

Daniel Dreisbach, Reading the Bible with the Founding Fathers, 31.

Like most literature in the Western world, Shakespeare was heavily influenced by, or at least heavily filled with, the Bible.

The most frequently repeated figure on the books of the Bible to which Shakespeare refers is 42 books–eighteen from each of the Testaments and the remaining from the Apocrypha.  Shakespeare’s writing contains more references to the Bible than the plays of any other Elizabethan playwright.  A conservative tally of the total number of biblical references is 1200, a figure that I think could be doubled.

Numerically the book with the most references is the book of Psalms, and usually Shakespeare refers to this book as it appears in the Anglican Prayer Book.  Other biblical books that are high in the number of references are Genesis, Matthew, and Job.  The Bible story that appears most often–more than 25 times–is the story of Cain and Abel.  There are so many references to the opening chapters of Genesis in Shakespeare’s plays that scholars make comments to the effect that Shakespeare must have had these chapters nearly memorized.  Shakespeare’s allusions are sometimes generalized, as for example to characters in the Bible, but often the parallels are linguistic and specific, requiring a specialist’s knowledge.

Leland Ryken, “Shakespeare and the Geneva Bible”.

One can hardly ignore God in the sonnets between Romeo and Juliet, in the reference on Protestantism in Hamlet,  or in any number of references to God within the historical Henry plays. So in remembering one of the greatest writers of all time, we remember that one of his influences comes from the greatest Book of all time: the Bible.

Blessings to you and yours,

~Rose

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Works Cited

Dreisbach, Daniel L. Reading the Bible with the Founding Fathers. Oxford: Oxford University Press. 2017. p. 31. Accessed 23 Apr 2018.

Mabillard, Amanda. Biblical Imagery in Macbeth. Shakespeare Online. 20 Nov. 2001. Accessed 23 Apr 2018.

Ryken, Leland. “Shakespeare and the Geneva Bible“. Jul 2009. Accessed 23 Apr 2018.

Shakespeare on religion: 8 quotes from the greatest English writer

Beware the Slow Death

Our freedoms will likely not be lost in one swift blow, but instead by the careful and steady hand of “silent encroachment”. This is why we must remain on the side of truth, on the side of what is right. Let us not be self-serving but seek to serve truth and justice. Encroaching on the rights of one person or group is to encroach on them all. Our government leaders must be reminded of their bonds: the Constitution. We give them their power; they do not give us ours. We must not let them take our property, our rights, and our liberty from us. For if they do, they will surely take our lives.

~Rose

——–——————————————–

The above images come from the book The 5000 Year Leap.

On One Palmy Day

As Palm Sunday is coming up, I thought a post on the etymology of the word palm was in order. I was originally only going to look up the word palm, but I came across palmy and decided it needed to be added as well. Yes, palmy is a word – a word coined by Shakespeare no less. But how did he get a hold of the word?  After all, there are no palm trees in England. Instead, as many English words do, the word palm comes from Latin. Palma meant a “palm of the hand” and came to mean a “palm tree”, as the fronds of the palm tree appear like an outstretched hand. This word was eventually adopted by Old French, Old English, Old Saxon, Old High German, and Old Norse. But how did it get there? And what does it mean?

The palm made its way through Europe not in form but in metaphor. As Christianity was carried through Europe, and eventually to the Isles, so too was the word palm. Palms were plentiful in the Middle East and the word was included in the Bible, mentioned in various Christian writings, and adopted in the languages it encountered. In fact, Chaucer used this word in his Canterbury Tales, within the ‘Second Nun’s Tale’, referring to the “palm of martyrdom”. It was Chaucer who started the path to the eventual word palmy; his usage meant more than a tree or hand but victory. Shakespeare then took the victory-filled word palm and morphed it into palmy, meaning “triumphant”, in his Hamlet. Strictly speaking, the word means “full of palms”. But as the palm was a symbol for victory, full of palms means “triumphant”.

But why did the palm change from a plant to a praise? Well, the reason this word came to these languages through Christianity is because of the account associated with palms: Palm Sunday. In Old English, this day was called palm-sunnandaeg. On this palmy day, Christians celebrate the triumphal entry of Christ into Jerusalem, oftentimes even giving palm fronds  to everyone in the Church that day (John 12:12-16). But why was Christ’s entrance triumphant? Jesus did not come in riding on a horse of war or with intentions of taking back Israel from Rome. No, instead the Christ was ridding to Jerusalem with the knowledge that He would die there on Passover. How was this triumphant? It was triumphant because with His sacrifice and Resurrection, He would defeat death. Thus, because of the day when palms were cut to welcome and praise in the King of kings, who triumphed over death, the word palmy was born “triumphant”.

Blessings to you and yours,

~Rose

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The Canterbury Tales

“palm“. The Online Etymology Dictionary.

“palmy“. The Online Etymology Dictionary.

“palmy“. Merriam Webster Dictionary. 

 

 

 

On the Liberty of the Press

 

Author: David Hume

Publisher: W. W. Norton & Company

 

 

In looking for something to read, I came across David Hume’s Of the Liberty of the Press. While Hume and I disagree, for the most part, on the best form of government,  I do agree with him on the importance of the press. He begins this essay noting that foreigners find Britain’s freedom of the press surprising. This is due mainly to the fact that other governments are absolute and they do not allow such political, social, or religious freedom. These freedoms were even better realized in America, but this essay was written before the founding.

Part of what makes the people free is the freedom to speak. Liberty is kept by people, and people keep it, in part, by speaking. But such liberty can be taken away if the people are silent or are silenced. This is why we in America have the freedom of the press, freedom of speech, freedom to bear arms, freedom to religion, and so many other liberties. These are natural rights, but as Hume says, such liberty can be taken away slowly.

‘Tis seldom that liberty of any kind is lost all at once.

He compares such a loss of liberty with slavery. Slavery did not become so great or so well accepted all at once but it disguised itself “in order to be received.” This is true for any freedom, right, or liberty we enjoy: it can be taken away piece by piece. Liberty is not lost all at once, but it can be lost and perhaps not regained, at least for a time (unless there is a revolution, to which I direct you to the Declaration of Independence).

And this is why we should strive to defend our rights lest any person, group, or government try to deny us of them. One way to do this is to keep the press free. We should not permit people or ideas to be shut down or encourage censorship, even if we disagree with what is said! We should allow dissenting or opposing opinions! This is often how change happens. If something is wrong, we can speak out. If we believe something to be true, we can publish it without fear of a loss of liberty.  Let us keep the market of ideas open. In this way we shall preserve liberty. To do anything else would result in a loss of liberty. We must not allow “such a bare-faced violation of liberty” by a “despotic government” or anyone else. If we stand by while people – with whom we agree or disagree – are silenced, we may conclude like Hume that the liberty of our country “is gone forever when these attempts shall succeed.”

~Rose

Review: Evolution Exposed

Author: Roger Patterson

Publisher: Answers in Genesis

 

 

 

 

 

One of the joys and duties parents have is to train up their children in the way they should go (Pro. 22:6). This training often comes in the form of conveying knowledge. Parents can train their children how to walk and eat; they can demonstrate the way a marriage is to look; they can instruct them in worldview and religion. Parents do these things, knowingly or not, because this knowledge is ingrained in them. But what about knowledge that they do not have? What happens when children need training in how to defend their worldview and parents do not know how to help? How can parents instruct their children then? Where can they turn?

I have often seen parents and children struggle when it comes to understanding and teaching apologetics. Apologetics comes from the Greek word apologia which means “to defend.” Thus, when Christians talk about apologetics, they talk about defending our worldview against attacks. Sometimes these attacks come from within the church or between doctrines. In this case, simply reading the Scriptures is the way to go. Other times, these are philosophical attacks, and one should read first Scripture and then perhaps church fathers. But what about scientific attacks? How do parents, who neither read science articles nor keep in touch with the latest research, aid their children in standing strong in their faith?

While the Bible is clear on when God created the earth and mankind, people can begin to doubt or question their faith when they are presented with information that they think or are told contradicts what they believe. These arguments are usually first introduced in science classes (e.g., biology, chemistry, earth science, etc.), though now evolutionary doctrine is infiltrating even children’s entertainment. Biology is, in many ways, the basis for evolutionary interpretations; demolishing this foundation causes evolution itself to fall. The issue arises when evolutionary interpretations are presented alongside and equal to actual observable facts, making it difficult for people to differentiate what is truth and what is not.

To counteract these interpretations, many people have written similar books to Patterson’s Evolution Exposed, and many of them are quite decent. I personally have enjoyed and appreciated reading them. Though the information and research is well done and useful, the writing is typically rather technical. This is not a bad thing, but it can be difficult for a middle or high schooler to know the information to defend his faith if he cannot understand the information. Thus, Patterson wrote his book Evolution Exposed.

Patterson wrote this book, and other books, for parents and children to prepare for the arguments they will be facing and teach them how to face those arguments. His writing is at a level that both middle and high schoolers can read, but this does not mean that a college student or parent would not enjoy or appreciate the book just the same. The book is neither dull nor too technical.

Patterson organized his book well, and began by laying down a foundation to build on. He defines the difference between historical/origins science and operational science, reminding readers that both evolutionary and creationist interpretations of facts are based on presuppositions and are origins science. He does not hide from this issue but faces it boldly, for we have Scripture and much evidence for our worldview. Patterson clearly and concisely lays out the arguments made by evolutionary scientists, explains where they fall short of being observable science, and explains the creationist interpretation and defense. He also provides summaries of articles, along with their sources, that explain in further detail the creationist perspective.

Additionally, Patterson makes it very clear that both people with an evolutionary worldview and those with creation worldview can be scientists. They both look at the same facts established by observational science. Yet they can both come to different conclusions based on their presuppositions. This he further demonstrates by listing many different Christian scientists of the past and present. He does this so that Christians can have confidence when we face something that sounds like a contradiction to God’s Word. We must know our faith, why we believe it, and how to defend it against all attacks. We must not mix secular interpretations with God’s infallible Word but look to see what the baseline observable evidence is and see how it is interpreted in light of Scripture.

The evolutionary arguments laid out in his book are drawn from a few textbooks commonly used across the United States. Patterson makes note that even if these specific textbooks are not used, these foundational arguments can be found in nearly every secular-based textbook. Evolution Exposed is meant to be a guideline. Each chapter is divided by subject (e.g., “What is science?”, “Classifying Life,” “Natural Selection vs. Evolution,” etc.). At the beginning of these chapters, he charts in detail where this information came from in the textbooks; at the end of each chapter, he lists articles that speak on the same subject and additional creation resources. He also provides questions a student could use, respectfully, in the classroom or in discussions with friends to challenge the worldview presented. He also gives suggestions on how to answer questions, like on homework or tests, that “give the answer” the teacher is looking for but do not compromise a student’s faith.

This book is a useful tool for teens or parents of teens concerned about what questions or challenges they might face in high school or college. This can help prepare Christians, young and old, to give an answer for why they believe what they believe and for the hope that is within them (1 Pet. 3:15-16).

Blessings to you and yours,

~Rose

 

Review: Evolution Exposed

Author: Roger Patterson

Publisher: Answers in Genesis

 

 

 

 

 

One of the joys and duties parents have is to train up their children in the way they should go (Pro. 22:6). This training often comes in the form of conveying knowledge. Parents can train their children how to walk and eat; they can demonstrate the way a marriage is to look; they can instruct them in worldview and religion. Parents do these things, knowingly or not, because this knowledge is ingrained in them. But what about knowledge that they do not have? What happens when children need training in how to defend their worldview and parents do not know how to help? How can parents instruct their children then? Where can they turn?

I have often seen parents and children struggle when it comes to understanding and teaching apologetics. Apologetics comes from the Greek word apologia which means “to defend.” Thus, when Christians talk about apologetics, they talk about defending our worldview against attacks. Sometimes these attacks come from within the church or between doctrines. In this case, simply reading the Scriptures is the way to go. Other times, these are philosophical attacks, and one should read first Scripture and then perhaps church fathers. But what about scientific attacks? How do parents, who neither read science articles nor keep in touch with the latest research, aid their children in standing strong in their faith?

While the Bible is clear on when God created the earth and mankind, people can begin to doubt or question their faith when they are presented with information that they think or are told contradicts what they believe. These arguments are usually first introduced in science classes (e.g., biology, chemistry, earth science, etc.), though now evolutionary doctrine is infiltrating even children’s entertainment. Biology is, in many ways, the basis for evolutionary interpretations; demolishing this foundation causes evolution itself to fall. The issue arises when evolutionary interpretations are presented alongside and equal to actual observable facts, making it difficult for people to differentiate what is truth and what is not.

To counteract these interpretations, many people have written similar books to Patterson’s Evolution Exposed, and many of them are quite decent. I personally have enjoyed and appreciated reading them. Though the information and research is well done and useful, the writing is typically rather technical. This is not a bad thing, but it can be difficult for a middle or high schooler to know the information to defend his faith if he cannot understand the information. Thus, Patterson wrote his book Evolution Exposed.

Patterson wrote this book, and other books, for parents and children to prepare for the arguments they will be facing and teach them how to face those arguments. His writing is at a level that both middle and high schoolers can read, but this does not mean that a college student or parent would not enjoy or appreciate the book just the same. The book is neither dull nor too technical.

Patterson organized his book well, and began by laying down a foundation to build on. He defines the difference between historical/origins science and operational science, reminding readers that both evolutionary and creationist interpretations of facts are based on presuppositions and are origins science. He does not hide from this issue but faces it boldly, for we have Scripture and much evidence for our worldview. Patterson clearly and concisely lays out the arguments made by evolutionary scientists, explains where they fall short of being observable science, and explains the creationist interpretation and defense. He also provides summaries of articles, along with their sources, that explain in further detail the creationist perspective.

Additionally, Patterson makes it very clear that both people with an evolutionary worldview and those with creation worldview can be scientists. They both look at the same facts established by observational science. Yet they can both come to different conclusions based on their presuppositions. This he further demonstrates by listing many different Christian scientists of the past and present. He does this so that Christians can have confidence when we face something that sounds like a contradiction to God’s Word. We must know our faith, why we believe it, and how to defend it against all attacks. We must not mix secular interpretations with God’s infallible Word but look to see what the baseline observable evidence is and see how it is interpreted in light of Scripture.

The evolutionary arguments laid out in his book are drawn from a few textbooks commonly used across the United States. Patterson makes note that even if these specific textbooks are not used, these foundational arguments can be found in nearly every secular-based textbook. Evolution Exposed is meant to be a guideline. Each chapter is divided by subject (e.g., “What is science?”, “Classifying Life,” “Natural Selection vs. Evolution,” etc.). At the beginning of these chapters, he charts in detail where this information came from in the textbooks; at the end of each chapter, he lists articles that speak on the same subject and additional creation resources. He also provides questions a student could use, respectfully, in the classroom or in discussions with friends to challenge the worldview presented. He also gives suggestions on how to answer questions, like on homework or tests, that “give the answer” the teacher is looking for but do not compromise a student’s faith.

This book is a useful tool for teens or parents of teens concerned about what questions or challenges they might face in high school or college. This can help prepare Christians, young and old, to give an answer for why they believe what they believe and for the hope that is within them (1 Pet. 3:15-16).

Blessings to you and yours,

~Rose

 

Bluetooth

While I am more often than not researching books and their contents, I do every now and then venture out into the world of music. It is not that I do not like music – I actually play a handful of instruments and sing – but I sometimes find it distracting when I am writing or researching. But even now, I am listening to the song that began me on this search for “bluetooth”: Blue Swede’s “Hooked on a Feeling”. Recently, I was searching music with my husband when this song came up. We were listening and I thought, what is the band name again? Haven’t I heard this somewhere? So I did a quick search and found mostly stuff about their band until I found what I was looking for: a Swedish viking named Harald Bluetooth. Now, Blue Swede and Bluetooth do not have much in common with each other, unlike I first thought, but Harald has much in common with me.

Like many people of European heritage, I am a descendant of William the Conqueror. (Truly, the farther you go back, the more closely connected you are to other people. Though this is obvious with Noah and his sons, it is even clear with recent ancestry). While I was doing research on my ancestry, I came across this neat fact along with the name of one of his ancestors, Harald Bluetooth. Now I love history, and I have studied for a long time, but I never once came across this name before. And even while I was doing research on my ancestry and I did discover him, I did not do a whole lot more with this person except find out where and when he was born and when he died, and find out who his parents were. There was a lot of other research to do at the time. But now, as I was looking up information of Blue Swede, I decided to do a little more digging.

Harald Bluetooth was a viking. He ruled in Denmark and Norway and was a convert to Christianity. His daughter would end up marrying a man he helped in Norway, Richard the Fearless, and their son would become the grandfather of William the Conqueror. His nickname “bluetooth” is derived from “Blachtent” or “Blåtand” which meant a “blue or black tooth”, or what appeared dark. Color names were more broad than how we use them today. But what made Bluetooth more significant was that fact that he was a great communicator. He brought warring nations together in peaceful negotiation. He made these connections strong and with little conflict. And this is what makes this man of old culturally significant.

In case you have not already guessed it, this is where Bluetooth technology got its name. Just as Harald Bluetooth was a good communicator and great at making connections between people, so too is Bluetooth technology used to make connections between two separate devices. Unsurprisingly, the creators of this technology are Scandinavian. Like humans are prone to do, we take things from our ancestry and preserve them in landmarks, children, and even inventions. Thus, these inventors took a name from their heritage that was both fitting and memorable. No doubt those of Scandinavian heritage knew this story, even if some in the rest of the West, like me, did not. And what about that little symbol that appears everywhere Bluetooth technology is used? That symbol comes from the first futhark rune of Harald’s first name, ᚼ, and the first rune of his nickname, ᛒ. Combining these runes, called a bindrune, created the well-recognized Bluetooth symbol.

Though I have used the Bluetooth device before, I never once thought to look up its origins. I do not have a good reason why, but now I am more inclined to look up other tech names to find their origins. Perhaps I am late to the game, but I find the etymology of Bluetooth fascinating. History is all around us, especially in names. This is why I spend so much time researching names and different etymologies. I hope this encourages you to know more about the devices you use and why things are named the way they are, including why you have the name you do.

Blessings to you and yours,

~Rose

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Works Referenced

Why is Bluetooth called Bluetooth?

Harald Bluetooth

Harald I, King of Denmark