Genealogy Insights

Those who know me well know that I have had a serious interest in family trees for some time.  Knowing my ancestors has given me a connection to history that I would not have felt otherwise.  Yesterday, when a list of the 25 richest people of all time was published, I could demonstrate that I am a direct descendant (on my mother’s side) of at least three of them–though you wouldn’t know it by looking at my bank balance.  I have given my kids letters telling them who they are related to and how they are related, though reminding them that the most important relationship is to be a child of the Heavenly King.

My wife, bless her heart, has had little patience with my hobby, and has repeatedly told people that while my family ruled in the palace, her family was cleaning the kitchen, or some such thing.

But now, thanks to a free two-week trial at ancestry.com, I have discovered some unsettling news.  It turns out that her family on her mother’s side is descended from royalty, just like mine.

JUST like mine.

EXACTLY like mine.

It turns out that Darlene and I are both descended from the same royal ancestor 21 generations ago.  We are cousins. 

Just another reminder that past connections are not nearly as important as the present ones that really matter.

BTW:  1,375 Nerd points to whoever can tell me which of my ancestors the coat of arms belongs to.

Mental Illness Is a Long Dark Ride Part 2

I recently finished reading a book on depression.  The Christian author contends that Injury + Anger x Self-Pity = Depression, and his solution is to confess the self-pity and praise God; confess the anger and praise God; and praise God in the injury.  That solution may work for people who are discouraged or disappointed, but by the time someone gets to severe depression, it is difficult or impossible even to read the book, let alone stir up the will power to follow his steps.  I know that asking God for help is a genuine key to success in this area, but on its face it reminds me of the old Bob Newhart routine where, as a psychologist, his answer to every fear, phobia, anxiety, and compulsive or paranoid behavior was “Stop it!”  He didn’t have a lot of success.

(I have started reading a book on the wounds, burnout, and depression suffered by Christian workers.  At least it better identifies the characteristics of the mental illness called clinical depression.  Book report later if I can get through the reading.)

The mental processes of the severely depressed are radically different from those of the healthy Christian individual, at least in my case.  For many years (since I came to know the Lord at age 16) it has not been any issue at all to resist certain temptations:  smoking, drinking alcohol, blatantly violating laws, etc.  My wife has been a help to me in keeping me accountable, but these are areas that were basically non-issues.  (Purity in thought and action was and is a genuine struggle, but that’s another matter.)  The fact is, things that had long ago ceased to tempt me are once again on the table for consideration; I think that the distractability, emotional instability, and erosion of self-control have given my diabolical enemy an open door to tempt and test me.

So as I drove down to South Carolina and back, I noticed every sign for cut-rate cigarettes and cigars (if they had advertised pipe smoking it might have been too much for me to resist), and I had to make a conscious decision each time to drive on by.  Choices that were once automatic without any consideration whatsoever had to be made over and over again.  Ditto for every liquor store and fireworks outlet I passed.  (I know, fireworks are a fairly harmless issue, but they are illegal in NYS, so unless I wanted to shoot them off in my car or along the road, why would I consider buying them?  But I did think about it.  Every time I saw a sign.)  A damnable lie from a TV comedy kept going through my head: “During the war, we all had stress, but we didn’t take pills–that’s what booze is for.”  I know that alcohol is not the answer to my problems, but I had to know that all over again every time I saw a sign.

For the same reason that it is hard to get out of bed or into the shower, it is hard to resist temptation; but I am making that effort a priority.  As important as the next step is, I have little mental energy left to battle my self-pity or anger. All I can do is be willing, and let God empower the restoration work.

And that’s today’s scenic view of my long, dark ride through the valley called depression.

Mental Illness Is a Long, Dark Ride

I have recently returned from a solo trip to South Carolina and back.  When an unavoidable family crisis prevented Darlene from going to her niece’s wedding and a brief vacation get-away, I had to go alone.  (I truly considered not going, but I had committed to performing the service, so I could not back out.)  In days to come, I will write about some of my other experiences, but for now let me focus on just a couple of aspects.

(I have clinical depression.  In the past I have been suicidal, but not for several months–but my feelings of despair and helplessness have been increasing.  Now I discover that the generic medicine I was given after getting out of the hospital has been pulled off the market by the FDA for being “ineffective”.  I will talk to my doctor about switching to the name brand product, which apparently does work.)

  1. I can force myself (with God’s help) to do what needs to be done.  Based on the many kind comments about the wedding ceremony, I am pleased to conclude that no one could tell how desperately lonely and lost I felt.  I was able to pack up my own things for the return trip.  (Darlene had to pack in the turmoil of the unexpected crisis that prevented her from going.)  I was able to keep the car on the road and avoid rear-ending anyone, even though the distract-ability that accompanies my anxiety makes any drive an adventure.  By God’s grace, I went; I performed my duties; and I returned safely.  It’s not how I would have chosen it, but I can do it when necessary.  Now we will see how my mind reacts to the victorious completion of the task–that is when Satan often attacks us (and not just the depressed or mentally ill).
  2. We are to love our neighbor as we love ourselves; that means we have to have an appropriate appreciation for the person God made each of us to be.  We need to love ourselves without conceit, arrogance, grandiosity, or self-centeredness–some struggle with avoiding the excesses of self-love, others struggle even to achieve an appropriate and healthy self-esteem.  I have been reading I Corinthians 13 and meditating on my own lack of the attributes of love.  But where do I start?  Do I ask God to help me love Him more?  Do I ask him to give me healing through loving others better?  Or do I need to plead that He will enable me to love myself more?  I can pray for all three, but I sense that that leaves my prayers a bit unfocused, and less than “fervent and effectual”.  This is the point where a Christian counselor might be able to take me further than my otherwise helpful secular counselor can do.  I have picked up three Christian books that may help me with this.

I will stop rambling for today.  My writing seems to me to be narcissistic and self-serving.  I am not sure that it will benefit anyone else; but maybe if I am able to come back with an answer to the problem of #2, I will have accomplished something.  After all, I can force myself (with God’s help) to do what needs to be done.

Stephanie and the Fairly Bad Call–A Fairly Tale

This was one of the first Fairly Tales I ever wrote, probably 20 years ago.  Back then, everybody had land line phones, and so Stephanie put on her dancing shoes and tapped the neighbors’ phone line, and got into trouble.  When I began to revisit the stories and to rewrite them for the grandchildren, I thought that this story was so out-dated that I could never use it.  Then, as Stephanie was climbing into the fisherman’s truck to get his glasses, I got an idea.  Enjoy!

 

Once upon a time, there was a fairly named Stephanie who hated to write letters.  I’m not talking about letters like A, B, or C; I’m talking about friendly letters.  (I guess U and I are friendly letters, but that’s still not what I’m talking about.)  To put it plainly, Stephanie hated to write thank-you letters.

Stephanie’s mother was a New World fairy who believed that everyone should, in a manner of speaking, be polite.  She taught Stephanie to say please, thank you, you’re welcome, and excuse me.  She taught her not to talk with food in her mouth, and not to shake the rain off her wings in the house.  But when it came to writing thank you notes, teaching Stephanie was like trying to teach Mr. Grumpyface.

“How would you like it if you sent someone a gift and they didn’t send you a thank-you note?” her mother asked her when Stephanie complained for the umpteenth time.

“I wouldn’t care,” Stephanie responded.  “Winston never wrote me a letter thanking me for the hot pads I wove for him, and it doesn’t bother me a bit.  Winston was her twin brother—a leprefaun—who lived with their father in Ireland.

“That’s different,” her mother would say.  “Leprechauns like your father can’t write, so you can’t expect Winston to know how, either.  Besides, leprechauns have such notoriously bad manners that they wouldn’t write even if they could.  Fairies, on the other hand, always teach their children to do things nicely and politely.  And that, my child,” she said, “means that you need to write some thank-you notes.”

Now, maybe you don’t know it, but, for fairlies, gifts are not just given at Christmas or Easter.  Presents are in order for Groundhog’s Day, May Day, June Afternoon, Lewis Carroll’s Birthday,  the 4th of July, the 5th of August, all of September (which was National Imaginary Beings Month), and many other occasions.  And don’t forget birthdays!  Stephanie was growing so fast that she was having several birthdays each year.  In fact, while she was 8 at the beginning of this story, she may already be 9 and could be 13 next year.  Can you imagine how many presents that means?  Can you imagine how many thank-you notes that means?  Stephanie didn’t have to imagine it; she got cramps in her hand just thinking about it.

The problem came up on Flounder’s Day, which everyone celebrated by giving gifts.  Grammie knew how much Stephanie liked perfume, so she sent her a card with a few scents in it.  Her friend Joshua had sent her a royal caterpillar that was going to change into a monarch butterfly.  Fallon the Fairy gave her a pixie stick, and Stephanie’s mother gave her a gift-wrapped exercise wheel for her pet grubs.  But her favorite presents were from her father and Winston in Ireland.  Her Irish watch was broken, so her father sent her a new Irish spring; and Winston had mailed her an autographed picture of St. Patrick.  Stephanie loved the gifts, but dreaded the idea that she was going to have to write all those thank-you notes.

And then Stephanie thought of a brilliant solution.  “Mom,” she started hopefully, “now that we have a telephone, how about I just call everyone to thank them for my presents?  That’s what Dawson and Emilie get to do.” 

Stephanie had “found” a telephone in a fisherman’s truck, and had brought it home to play with.  Her mother had taken it away from her, and told her what it was and how it worked.  From the way she described it, Stephanie thought it must have come from a jail, since she called it a cell phone and talked about it having bars.  But then her mother said something about finding and taking things that weren’t really lost, and she called it stealing, or ironing, or something like that. 

Stephanie’s mother was not happy with her idea to use the phone instead of writing her letters.  “Young lady,” she said gruffly, “I told you that we were not going to use that phone except in an emergency.  Now sit down and get to work”.

A little later, while Stephanie sat at the table still thinking about how much she hated thank-you notes, her mother came through the kitchen, putting on her jacket.  “You keep working on those letters while I go and try to cheer up Mrs. Possum, if I can,” she said.

“Is she sick?  I could go with you,” Stephanie offered, hopefully.

“No, it’s just that every time she asks her new husband to do something, he pretends to be asleep.  I want to reassure her that that is normal behavior—even leprechauns and bigginses do the same thing.  You stay here and get those thank-you’s done.”  And she went out the door.

Stephanie pouted for a few minutes, and then decided that she was so sick of writing letters that it had become an emergency.  She knew where her mother had hidden a list of telephone numbers “in case of emergency,” and since she had already determined that this was an emergency, she got the list off the refrigerator where it was hidden under a picture of Uncle Jeremy.  And she got the phone and started working down the list.

She called her grandmother first.  After she figured out how to touch the right places on the telephone screen, she got through and left a message on Grammie’s answering machine.  “One down, and so far, so good,” she said, proudly.

But then Stephanie began to run into problems.  After several tries at calling Ireland direct, she had to stop and ask the directory assistants for help.  They offered to put the call through for her, and Stephanie waited nervously while the phone beeped, chirped, and clicked, until finally she heard it ringing on the other end. 

She had been away from her father so long that she didn’t even remembered what his voice sounded like.  While she waited for him to answer the phone, she imagined that he would sound a little like Grandpa, and would answer with a cheerful, “Top o’ the mornin’ to you!”

But she decided that she must have gotten the wrong number when somebody picked up the phone and shouted, “Who be callin’ me in the middle of me dinner?” and then the phone in Stephanie’s hand beeped three times and turned itself off.  And that was the end of Stephanie’s calling for that day, or any day for a long, long time.

Her mother came home, and after she let Stephanie off the time-out seat, she explained that they didn’t have a charger for the phone, and that even if they did have a charger, they didn’t have any electricity to plug it into.  And that meant that they would never be able to use the phone again, even in a real emergency.

After Stephanie had finished writing all her thank-you notes, she cuddled up with her mother and talked to her about her very short call to her father.  “I wanted to talk to my dad, but whoever answered sounded like a cross between a billy goat and a grizzly bear,” she said. 

Her mother smiled and said, “That’s your father.  I fell in love with him the first time I heard that wonderful voice—and now you’ve heard him and will have a wonderful memory.”  Stephanie looked at her mother and wondered if maybe she had been drinking a little too much Mountain Dew.  But she decided to look on the bright side.

“And to think,” she told her mother, “I will have that special memory all because I didn’t want to write thank-you letters.  It must be a sign.”

Her mother just shook her head and sighed.  As much as she wanted Stephanie to grow up to be a good fairy, deep down she knew that the leprechaun in her made that fairly unlikely.

 

And next time, if the elephant stays out of the refrigerator and the cream doesn’t beat it, I’ll try to tell you How Stephanie Got a Poppa.

Stephanie and the Fisherman: A Fairly Tale

If you are new to the Fairly Tales, I suggest you click on that category above and read the stories in order from earliest to most recent.  About a week before I post them here, I send each story to my daughters and son to read to the grandchildren.  If you pay close attention, you will find references in every story to the grandchildren and other people they know.  The sugar bush and the rest of the setting is real and located near where I grew up.  Stephanie is unreal, in more ways than one.

 

Stephanie and the Fisherman

Once upon a time, there was a fairly named Stephanie who was fairly curious.  She had never heard the old expression that “Curiosity killed the cat,” which is pretty violent for an old expression, but is quite fitting for someone who lives in the Catskill Mountains.  Good thing Tigger and Grandma and Grandpa’s cats don’t live there!

She was curious about many things, but mostly Stephanie was curious about bigginses.  She knew that they didn’t make good pets (and that’s why she had a grub farm instead).  And she knew they lived in square houses out in the open, instead of in round houses under maple trees.  She knew that when the apples in the old orchard got ripe and fell off the trees, bigginses might come and pick up the drops.  (Stephanie liked to get her drops from the spring; it made the apples juicier.)  And, of course, the bigginses would come to the sugar bush in late winter to tap the maple trees.  It made quite a noise, and Stephanie had to stay inside while they were setting up or emptying their buckets; but it was better to do that than to be a sap.

And starting around April Fool’s Day every year, some bigginses would come to the babbling brook to try to catch some fish.  (There weren’t any big lakes nearby like where Emilie and Dawson and their Mom and Dad catch their fish.)  They called it “fishing”, but Stephanie thought it probably should be called, “getting wet” or “standing around with a stick in your hand”.  And Stephanie knew that she should always stay out of sight when the bigginses were around, but, as I said, Stephanie was fairly curious….

So one day Stephanie went for a walk down by the babbling brook.  She thought about trying to bounce a flat stone across the water, but decided to skip it.  Then she saw a fisherman, and got very still.  He looked old, wearing a hat and boots, and he had a long, bendy stick in his hand, and was waving it back and forth over the water as if he were trying to do a magic trick.  Stephanie guessed that it was working:  magically, all the fish disappeared.

But after watching the fisherman for a few minutes, Stephanie noticed that he had an old metal box that looked like it had been tackled more than once.  The cover was open, and there was an amazing collection of colorful items inside.  There was a knife, and several spoons, but no fork.  There were rubber worms, and plastic worms, and gummy worms—in case the old man got hungry, she decided.  (She knew that she and her friend Joshua loved gummy worms.)  But the most interesting things were in a little tray right on top:  a collection of dead bugs.

There were blue bugs, and red bugs, and fuzzy bugs and bugs with wings.  Actually, she saw, they weren’t dead bugs–they were fake flies, and they all had a sharp metal hook running right through their fake little hearts.

She crept nearer to get a good look, and was standing over the box of flies when she saw the fisherman turn toward her.  She made herself very small and lay down in the box to hide.  Now, maybe you didn’t know that fairlies could make themselves small; but since they are mostly air and imagination, when you squeeze those things out, what’s left isn’t very big.  So Stephanie squeezed herself very tiny and hid in the box.

“Oh, where are my glasses?” muttered the old biggins as he struggled to unfasten a fake fly from the string on his long fishing pole.  He stopped and patted his pockets, then frowned and said, “I must have left them in the truck,” and went back to squinting and struggling and finally getting the wet fly off the line.  “Ouch!” he said as he stuck the tip of the sharp hook into his thumb, and then popped the thumb into his mouth for a moment.  Stephanie thought only baby bigginses did that.

He dropped the bug into the box right next to where the fairly was lying very still, and said, “Which one should I try next?  Hmm…that looks like a good one,” and he reached down and started to pick up Stephanie gently between two fingers!  She was very, very scared, but as he lifted her out of the box she grabbed the fuzzy bug she had been lying on and hugged it tightly.

“Seems a little heavier than most, but maybe that’s what I need today,” the fisherman mumbled and proceeded to thread his line through the hook, being careful not to squeeze too hard so he wouldn’t hurt the fly–which was fairly lucky for Stephanie! She was still very, very scared, but she stayed quiet and did her best not to cry.  She didn’t like it when the biggins was touching her, and was relieved when he let go of her.  But that was when her trouble just began.

She dropped a couple of feet straight down—and then was jerked up over the fisherman’s head.  She hung on to her phony fly as tightly as she could as the biggins flicked his stick backwards, then snapped it forward, and then jerked it backwards, and then sent it flying forward toward the water.  Stephanie was terrified, then a little sick (like Grammie gets on rides at the Fair), then terrified again; but before she could feel sick again, she landed on the water with a little splash and decided to let go.  The fake bug started to fly like a real bug back toward the fisherman; and the real fairly started to fly like a real stone toward the bottom of the babbling brook.

But before she had sunk even an inch, she bumped—hard!—into something racing upward.  With a thump and little splash, she bounced from the water onto a flat rock at the edge of the brook.  For just a moment, she saw Tommy the Trout jumping out of the water and snapping at the fly—but by bumping into her, he had slowed down just enough that he missed the bug with its dangerous hook!  She could see shock and wonder in his eyes when he understood how close he had come to being caught for someone’s lunch.  He swam toward her rock and blinked his eyes in surprise when he saw Stephanie and realized that she was the one he had bumped into.  (If you’ve never seen a trout blink his eyes in surprise, you should try to see it some time.)  He stopped by the edge of the rock, and Stephanie reached down and patted his nose.  “I’m sorry if I hurt your snout, Tommy.  But thank you for saving me.”

Tommy opened and closed his mouth, and thanked her for saving him from the fisherman’s trick—I mean, he would have thanked her if trout could talk.  Then he swished his tail and disappeared downstream.

“Well, that was a bumpy ride,” Stephanie said to herself as she stepped behind a bush, took a deep breath, and used enough imagination to get herself full-sized again.  She had no curiosity to go back and see the old biggins.   She had no curiosity to go back and check out his collection of fishing things.  She did have just enough curiosity to go in through his truck window and find his glasses and his cell phone on the seat.  (She didn’t know what a cell phone was, but it looked interesting, so she picked it up to take it home.)  She knew that the biggins would need his glasses in order to drive home, so she put them outside on the ground in front of one tire where he couldn’t miss them. 

So she went home to her house in the sugar bush, with an exciting story and a new toy.  And she was never quite as curious again—at least when bigginses were around.

 

Next time, as long as the brook is still babbling and the cell phones are still selling, I’ll tell you the story of Stephanie and the Fairly Bad Call.

 

Non-Contextual Prophecy

I had an interesting response to my post last week about the Parable of the Fig Tree.  A dear pastor friend of mine, who has taught that the blooming fig tree represents Israel in 1947/48, heard that I had written about the parable, and asked what my conclusion was.  I told him that, in context, it could only refer to the signs during the Tribulation period that pointed to Christ’s return to judge and rule.  He said, “That’s right, if you only take it in context.”

Being a thoughtful person, I took his answer to heart and began to ponder our approach to understanding the Bible.  The basic rules of hermeneutics tell us to read it literally, consider the context, compare scripture with scripture to let it comment on itself, etc.  And these rules work very well–until it comes to the area of prophecy.  

There is a whole movement in the fundamentalist/evangelical world that relies on what I will call “non-contextual prophecy”.  Completely apart from traditional interpretive procedures, this movement looks at things like Bible “codes” (secret messages hidden in the formatting of the Bible in a particular language).  Other non-contextualists follow a procedure I nickname the “geo-political approach”, in which they study the situation that presently exists (or a preconceived notion of what will exist), and then look for Bible passages that could have “predicted” what we see today in a prophetic form.  A lot of dispensationalists unwittingly use this approach–starting with their preconceived timeline, they cherry-pick verses to prove their point.   

A third school of non-contextual prophecy would be termed “typology”, which looks at symbolic people, terms, or events, and uses past occurrences of those symbols (or “types”) to interpret or comment on later appearances; and this area of typology is where the fig tree comes in. 

In the practice of comparing Scripture with Scripture, the interpreters claim that in places like I Kings 4:25 and Hosea 9:10, the fig tree symbolizes Israel; therefore the fig tree can be taken as a “type” throughout the Bible. In passages where the fig tree is fruitless or is damaged, that refers to Israel’s judgment; when the fig tree is blossoming, or is a safe refuge for the home, it refers to the restoration of the nation.  The problem with that, of course, is that many other trees are used in the same manner–the olive, the pomegranate, and the apple, to name a few; if the fig tree is a type, then what do these stand for?

The problem with symbols is that they are used differently by different people at different times.  An honest reading cannot conclude that Egypt always represents backsliding, sin, or imprisonment; leaven is not always used to symbolize sin; and the serpent is not always an embodiment of evil.  And, to prove the point, in John 1:48-50, the fig tree is not Israel–it is a fig tree.  One must be very careful in using typology to arrive at prophetic truth.

So is non-contextual prophecy always wrong?  No.

I have often taught that the Gospel writers apparently had a different set of interpretive rules than we have today.  Matthew in 2:23 (recalling the prophecy that Jesus would be a Nazarene) seems to be stretching it.  In fact, of the 5 fulfillments of prophecy referred to in Matthew 2, NONE of them hearken back to a context that would make us believe that they could refer to Israel under Rome in the year 4 B.C.  So was Matthew wrong to use a geo-political approach when he assigned a predictive nature to certain verses after he had already seen what had happened?  No.  He wrote by the inspiration of the Holy Spirit, and what he wrote is true, even though his method does not match ours.  His God-breathed interpretation of prophetic Scripture is far superior to ours.

Should we abandon our contextual approach to interpreting the Bible?  By no means.  We are not prophets, nor the sons of prophets, and we don’t have God whispering in our ears giving us new revelation or private interpretations.  The best we can do is use the tools available to us, and to be aware that “… as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him.” (I Corinthians 2:9)  God has prepared a future for us that, according to Scripture, man has not comprehended nor ever will fully understand; for we cannot even imagine it–let alone figure it out. 

All that having been said, my rules for interpreting prophecy are as follows: 

  1. Do the best you can with the tools you’ve got;
  2. Prepare to be wrong;
  3. Be ready for His return.

And, in the long run, the last one is the one that really matters.

More Doggerel, Etc.

A while back I put out a post of silly poems that were fun and memorable,  that I had used to introduce my students to poetry.  Today I want to expand on that earlier post.

Let me begin with a great “Little Willie” rhyme:  (think back to your High School Chemistry class, or look it up!)

Alas, poor Little Willie–

Little Willie is no more:

What Willie thought was H2O

Was H2SO4.

More to the point:  I included without attribution the “Purple Cow” poem so popular a few years back.  I have since come across the author and some more information, so let me share.  In 1895, Gelett Burgess wrote

I never saw a Purple Cow,

I never hope to see one;

But I can tell you anyhow,

I’d rather see than be one.

In its first five years, it became so popular and was reprinted and presented so often that the author followed it up with the following:

Ah, yes, I wrote “The Purple Cow”–

I’m sorry now I wrote it!

But I can tell you anyhow,

I’ll kill you if you quote it.

Today, we may remember a poem or two that Mr. Burgess wrote, but other than that he is unknown to us–which is a real shame, considering some of his accomplishments.  In 1914, he published a dictionary of “words you have always needed”, a few of which like bromide and blurb are in use today.  Some of his other words that perhaps we should consider using are below.  Comments in brackets are mine.

Cowcat— a person whose main function seems to be to occupy space.  [I wonder how many members of Congress this could be applied to.]

Digmix–a disagreeable or unwelcome duty, such as dish washing, fish cleaning, getting a divorce, or taking a child to the dentist.  [I have a whole new set of digmixes since I got out of the hospital.]

Drilligate–to keep talking to a person who needs to leave or wants to get away.  [Yup; I was drilligated just yesterday.]

Gefoojet–an unnecessary thing, which one ought to throw away but doesn’t.  [I have a few of them.]

Goig— a person we distrust instinctively.  [I’ve known of few of them.]

Hygog–an unsatisfied desire, such as a sneeze that won’t come.  [I’ve decided to use this when I try but can’t remember something;  I would rather have a hygog than a brainf**t, which seems to be the most common alternative.]

Impkin–a superhuman pet; a human offspring masquerading as an animal.  Burgess wrote, “Impkins are canine and feline, but their parents are usually asinine.”  [My family members are not allowed to comment on this one.]

Wog–bits of food on the face or in the teeth.  [This is a very useful word; instead of saying, “Uh, you’ve got something…uh…” and then pointing, we could just say, “You’ve got a wog on your chin.”  See how much more graceful that sounds?]

Thanks to Paul Dickson and his book Words for this entertaining information.

Stephanie Gets Fairly Lost

Stephanie the fairly had a problem getting lost.  Actually, she didn’t have any problem at all getting lost; she did that really well.  I guess her problem was getting found—or rather, not getting found…..well, I hope you’re smart enough to know what I’m trying to say.

Stephanie got lost a lot.  When she wandered over to the farmer’s field to get a bucket of milkweed, she ended up in the horse barn, where she got hoarse for a week yelling for her mother.

Once she got lost on the way from her room to the front door, and she had to spend a whole day inside reading American Girls books instead of doing her chores outside—or at least, that’s what she told her mother.  Then there was the time Stephanie said she couldn’t find her way to the time-out seat and her mother made her practice sitting in it for 20 minutes to make sure it wouldn’t happen again.

The funny thing was that Stephanie never got lost going to her friends’ houses.  Whether she was visiting Fallon the Fairy, or Betty the Brownie, or Emilie the Girl Guide, or Penny the Pigeon, or any of her other playmates, she could always get to their homes—she just couldn’t find her way back.  It was almost like her brain got too full of fun to remember anything else.  My brain gets like that, sometimes; does yours?

One day, Stephanie’s mother called her into the kitchen of their home under the maple tree and told her that her father’s birthday was coming up. She said, “Stephanie, I think your father would like some four-leaf clovers.  They are green, which is his favorite color, and the four leaves would remind him of the four of us:  Dad, and you, and your brother Winston, and me.  Would you help me out by looking around and seeing if you can find any nearby?”

So Stephanie went outside and began to look for clover plants.  In about ten minutes, she returned.  (Of course, along the way she took a wrong turn and ended up at the back window instead of the front door.)

“Mom, I think we need to kick someone out of the family,” Stephanie said once she had found her way inside.

Her mother stopped what she was doing and asked, “What are you talking about?”

“I can only find clovers with three leaves, so Dad will only be able to remember three of us.  He and Winston are already there, and I am too cute to forget, so I guess that means…well, I don’t think you actually have to move away or anything, but unless we find a better plant, we may have to leave you out.”

“Oh, no—you’re stuck with me,” said her mother, hugging Stephanie fairly hard.  “I happen to know that in the front yard of that biggins house just west of here there is a patch of clover that always has lots and lots of leaves.  I’ve even seen six- and eight-leaf clovers there.  I think some angel must have put Miracle-grow on them.”  Then she frowned.  “But I’m afraid you’re going to have to go get them.  I told old Mrs. Rabbit that I’d take her for a hair cut today.”

“Couldn’t you hop over and change her appointment?”

“No, I gave her my word, so I have to keep it.”

“But Mom—you know I always get lost!”  Stephanie protested.  (She had once been in a protest contest, to see who could whine the loudest.  Billy the Banshee won and Mr. Grumpyface came in second, but Stephanie came in a close third.  Dawson might have won, but he was busy at home playing with his Legos that day.) 

“Well, you will just have to concentrate, and pay attention, and NOT get lost,” said her mother firmly.

Stephanie stomped out of the house, muttering to herself, “I DO concentrate, and I DO pay attention, and I DO get lost.”  She stomped some more, and she muttered some more, and pretty soon she didn’t know where she was.  She sat down on a stump and cried.  That did not solve the problem.

“It’s too late to pay attention, and I don’t have any money anyway, but maybe it will help if I concentrate,” she said, taking out her pirate spyglass and scanning the woods around her.  Off in the distance, she could see a wisp of smoke trailing into the sky.

“I bet that’s the biggins house where I’m supposed to look for the clover,” she said, thinking out loud.  And it didn’t take her long to get there, find the special patch of clover, and pick a whole bunch of 4-leaf presents for her father.  But then, she had to find her way back home.  And she remembered that she was lost.

“Maybe if I talk to myself, I can tell me where to go,” she said, fairly convincingly.

“All right,” she answered herself.  “I’m standing in front of the biggins house.  The house is in front of me, and the woods are behind me.  Which way should I go?”

“Toward the forest, I would,” said the Stephanie inside her head.  So she went that way.

Once she got into the trees, she remembered that her house was under a maple tree, with oak trees nearby.  “I need to look for oak and maple trees,” she said.  “But first, I need to learn how to figure out the difference between an oak tree and a maple tree.  I know it has something to do with their bark, but they all sound the same to me.”  (It’s a good thing she didn’t have to try to figure out dogwood.  A Manchester Terrier would sound different than a Rottweiler would.)

She saw a chipmunk and thought he could tell her how to find her tree house.  But even though she was leaning English, and a little French, and some Tlingit (in case she ever visited the Yukon), she hadn’t learned how to speak chipmunk yet.  She tried asking him directions in French, but he just looked at her, so she gave up.  If Joshua had been there, he could have helped her, because he knows a lot about tree houses.  (But he doesn’t speak French either, so she would have had to ask him in English.)

“It should be easy to get home,” she decided, and walked downhill because that was the easiest way.  When she came to a brook, she was fairly puzzled.

“Is my house on this side of the brook, or on the other side?” she wondered.  She couldn’t find a toad stool, so she sat on a frog stool to figure out her situation.

“If I’m on the other side of the brook, then that would mean that I crossed it already, and my feet would be wet,” she decided, and looked at them.  They were dry.  “I think I’m being pretty smart for a fairly.”

“Don’t start bragging.  You’re still lost, you know,” she scolded herself.

“Don’t remind me,” she said.  Then she thought for another moment and realized that, when she was lost, it was actually hard to get home, so she should go uphill, since that was hard.

So she went uphill, and when she came to a deer trail she turned right, which was good, because right was right and left was wrong.  And soon the trail became very dear to her as it led her back to the sugar bush, where she could see her maple tree.  She even got out her pirate spyglass and concentrated herself right up to her front porch.

Her mother arrived home just as Stephanie stepped up to the door, and spoke to her with a smile in her voice.  “Oh, you found the four-leaf clovers, and found your way back!  I’m so proud of you!”  And she gave her a big hug.  Stephanie was going to tell her that she had really gotten lost, but then the Stephanie in her head told her to shut up and just be proud of herself.  And so she was.

 

And as long as the drum doesn’t beat it and the trees don’t leave, then next time I’ll tell you about Stephanie and the Fisherman.

Double-Dip Ice Cream More a Threat Than Double-Dip Recession

Dr. Oz made the declaration; Michelle Obama confirmed it.  Obesity is “Absolutely!”a greater threat to US national security than the following: (and some of these they consider really, REALLY bad!)

  • Al-Qaeda
  • Muslim Brotherhood
  • Iranian Nuclear capability
  • Chinese economic superiority
  • Massive cuts to the US Military
  • George W. Bush and Dick Cheney
  • Additional trillions of dollars of debt
  • Impending failure of the Social Security Disability Insurance fund
  • White supremacists
  • Collapse of the Euro
  • Mexican drug cartels
  • North Korean missiles
  • Pro-lifers
  • $9/gallon gasoline
  • Numerous coordinated attacks on our embassies and consulates
  • Massive drought
  • Fox News
  • Global warming
  • 8% unemployment
  • Beverages purchased in secure airports
  • Mitt Romney/Paul Ryan/John Boehner and all Republicans combined
  • Wiki-leaks release of classified documents
  • Benjamin Netanyahu
  • The Taliban and Afghan rebels and traitors
  • Rush Limbaugh

Oops–sorry.  I guess they include Rush as part of the threat.  And don’t forget me–Dr. Oz and Michelle O agree:  I’m the greatest!

Somebody Owes Me Some Money–Part 2

One of my gentle readers responded to my last post and got me thinking.  Who do people sue when they are injured in an act of war?

Apparently, they don’t have to sue anyone.  The Federal government has chosen to pay outright.

After 9-11, Washington set up a Victim Compensation Fund which ultimately paid each individual or family an average of $1.85 million.  When it was pointed out by patriotic Americans that this was far more than our military heroes and their families qualify for or receive, the compensation for them was increased substantially.  (Still not as high as the 9-11 VCF, but at a more reasonable level).  And apparently insurance policies for both groups have paid out the specified benefits without much of a fight.

There have been some victims of the terrorist attacks who have sued because they think that the government payments have been too low; and there are some gay partners who were not considered family members who are currently suing to receive payment.

I do not begrudge these victims their payments.  While the Bible does not command the government to make payouts to its people, it does expect the rulers to be an encouragement and blessing to those who do right (Rom. 13:3), and innocent victims of terrorist attacks certainly deserve recognition for their sacrifice, willing or unwilling.

But it does raise a question of a historical nature:  when did the US government begin these compensation funds for civilian victims?  Were the 123 US citizens on the Lusitania compensated?  (There was a notice warning them not to board, so perhaps they did not qualify.)  Were the victims of the German sabotage of Black Tom Island in 1916 compensated?  (7 dead, hundreds injured)  Were civilian victims of the attacks on Pearl Harbor or Manila compensated?  Were the civilian/Aleut victims of the Japanese attacks on Alaska compensated?  Are civilian contractors working today to support US troops in countries like Afghanistan compensated, and to what degree?

I wish I were a better historian.  This topic deserves a much fuller treatment.  The question in my mind is this:  at what point did the American perception of death by act of war/terrorism change from “noble, tragic sacrifice” to “entitlement to government compensation”?  And what caused our society to change its view?  I have my guesses, but I would rather anchor them in fact before I begin ranting ignorantly.  I welcome any comments on the issue.

Somebody Owes Me Some Money

We live in a “victim society” that believes that all harm can be atoned for by large infusions of cash.  A bull accidentally got away from its experienced handlers; now both the Fair and the owners are in danger of losing everything because the victims (who suffered minor injuries) “deserve compensation” in the form of bankruptcy-inducing lawsuits.  Is this the American way?

A story out of Colorado is more honest than most:  lawyers already have gathered a group of victims from the recent theater shooting, and are shopping around for someone to sue.  Now, I understand that these people suffered physical and emotional harm at the hands of a wicked, deranged murderer, and that’s a terrible thing.  They deserve our prayers; they deserve proper medical care; they deserve counseling to help deal with the grief and the nightmares.  The question is, who should pay?  The thug who committed the crime is an underfunded grad student whose remaining funds (if any) will be tied up in his own legal defense, supplemented by our tax dollars.  The victims cannot expect to get a dime from the one who caused their harm.  So they start looking for someone else to sue.

Perhaps the theater is really responsible for their pain, and needs to be taught a lesson.  Besides, it’s a large chain and has lots of money; a few million out of their corporate pockets wouldn’t hurt them a bit; after all corporations are not people, so no one is losing out when a corporation loses money, right?

Perhaps the counselors who noticed irregularities in the killer’s behavior should pony up the dough for damages.  After all, even though he had neither threatened nor committed any crime to their knowledge, they should have known what he would do and had him locked away as a precaution. 

And while we’re at it, why not sue his parents?  They produced his rotten genes.  What about his schoolteachers, who molded him into what he is?  And maybe they should go after the movies for teaching him about violence.  Or perhaps they should go against churches for not preventing the movies from teaching him about violence, or the Jews who financed Hollywood, or Edison for inventing the movie projector.

The greed that would demand payment from innocent parties sickens me almost as much as the wickedness that caused the suffering in the first place.

Old Testament law, upon determining the guilt of a murderer, would have executed him swiftly.  In the case of a criminal who caused injury but not death, he would have been forced to make restitution, even if it took years as a bond slave to effect it.  Unfortunately, neither of those options are available under our current legal system.  And there is one other major difference between the Old Testament law and today’s system:  back then, there were no lawyers promoting civil cases for profit.

Maybe all Americans should join a class action suit against the lawyers who have spawned and cultivated our ravenous litigious society.  But who would represent us?

The (Misinterpreted) Parable of the Fig Tree

For those gentle readers who are students of Biblical prophecy, probably no aspect has been misinterpreted more than the parable of the fig tree, found in Matt. 24:32-34; Mark 13:28-30; and Luke 21:29-32.  Most prophecy mavens start with a preconceived notion based on a predetermined timeline, and with one eye on the imminent rapture of the church and the other firmly on current events.  They are looking for a sign, and they miss the point of the fig tree.

In our Sunday School class, we have been studying prophecy from the bottom up–without any preconceived ideas, patterns, or timelines, we have tried to see what the Scriptures actually say about future events.  (Yes, we are reinventing the wheel; but we’re gonna know the wheel by the time we’re done!)  We started several weeks ago in Matthew 24, Mark 13, and Luke 21.

The disciples asked Jesus how people could know when He was returning and the end of the age would arrive.  He clearly identifies a seven-year time of tribulation in the future, ruled by a false prince, who attacks Jerusalem and destroys the temple half-way through the seven years.  He speaks of the various judgments and occurrences on the earth during the period–He is answering their question about what signs to look for!  And then He gives the parable of the fig tree, the point of which is that when you see the buds, blossoms and new growth, you know that summer is coming; just as when you see the signs of the tribulation, you know that the Lord’s return (and the glorious time to follow) is approaching.  He goes on to say that the generation that sees the signs will see the culmination.

Unfortunately, too many Bible scholars have started with the preconceived notion that the fig tree is a symbol of Israel; that its new growth is the founding of the nation of Israel by the UN in 1947/48; and that Christ must return within one generation from that time–whether 25, 35, 50, or even 75 years of that date; or maybe while any of the people alive in the late ’40’s are still alive.  It hasn’t happened yet, and the interpretations get more stretched, twisted, and desperate by the year.

Read the parable in context:  the point of the parable is that when you see the signs, the fulfillment is coming.  The signs are those of the tribulation period (compare Matthew 24:5-8 with Revelation 6); and the culmination is the return of Christ to earth to establish His kingdom and fulfill all things.  The generation measures the people who live through the judgments of the wrath of God, and who will be alive to see the establishment of the Kingdom.  Matthew 24-25 and its parallel passages have nothing to say about the Rapture of the Church or any countdown during the Church Age.

Let me encourage you, Gentle Reader, to consider two things:

  • Listen to the Word itself, and read it with your reference Bible in hand so that you can compare Scripture with Scripture; and don’t read the notes or commentaries until you have figured out what the Word is saying.  Be more noble like the Bereans, and read it and understand it for yourself; and
  • Having realized that there are not going to be any signs leading up to the terrible 7 years of judgment; and knowing that 1/2 the world’s population will die and go to Hell during the first half of that time period; DON”T TAKE ANY CHANCES!  Make sure of your standing with God today!  Are you a child of God, adopted into His family through the “born-again” experience of regeneration?  Have you cast yourself on the mercies of Jesus Christ, Who loves you and gave Himself for you?  When you see the Lord coming, will you rejoice to join in His presence, or will you try to flee from His wrath?

Don’t worry about the fig tree or what it stands for.  Know the One who made the tree, and live.

 

Stephanie and the Fairly Bad Pet

Once upon a time there was a fairly named Stephanie who couldn’t see why her mother wouldn’t let her have a pet.  She kept dropping hints, but her mother wouldn’t pick them up.  It was so annoying—and all over a little thing like a pet biggins.

Stephanie’s mother was a New World fairy who married an Irish leprechaun and had two children:  Stephanie the fairly, and her twin brother Winston, the leprefaun.  Winston stayed with his father when Stephanie and her mother returned home to the sugar bush in the Catskill Mountains.  Though Stephanie had not seen either her father or her brother since she was a baby, with her mother’s help she had begun writing to them fairly often.

The last letter she got from them was all about Winston’s pet gremlin.  He had caught it himself in the alley behind their house, and he kept it in an old holey water bottle that the priest had thrown out.  People came from all over Ireland to see the bottled gremlin, and they paid what amounted to a dollar apiece to see his strange pet!  A picture of Winston with the gremlin had even appeared in the Weakly Reader, a school newspaper for slow students.

Stephanie had always wanted a pet, and everybody she knew seemed to have one.  Grammie and Poppa had cats and a dog!  Emilie and Dawson had fish and sea monkeys, though why they were called sea monkeys is anyone’s guess, since they weren’t monkeys and you could hardly see them.  Joshua beat them all with a cat, some goldfish, and a bunch of angry birds. (The birds might have been happy birds, except that somebody kept stealing their eggs.  That would make me mad, too–if I had eggs, I mean.)

Stephanie wanted something that would coo when she talked to it and wiggle when she tickled it, but pigeons and snakes and all the other creatures who lived around the sugar bush were friends, and she certainly couldn’t keep one of those as a pet. That was when she decided that she ought to have a pet biggins.

When Stephanie first mentioned getting a pet, her mother suggested that grubs made good, quiet pets.  Stephanie thought the door to a pet might be open (though grubs never entered her mind.)  So she began to make other suggestions to try to wear her mother down to the point where she might allow a biggins in the house.

She mentioned Fallon the Fairy, who had a starfish, but her mother said they didn’t have enough space for a starfish.  Then she brought up Betty the Brownie, who had saved a sand dollar at the beach, but her mother said it didn’t make sense as a pet.  So Stephanie said, “How about a biggins?”

For those who don’t know, a biggins is like a fairy, but much larger, and without wings, and they live in houses instead of holes under maple trees.  They like to wear lots of clothes and eat lots of food and play lots of computer games.  You are probably a biggins yourself, though you might want me to call you a human instead.  (Unless you are one of my space alien readers, in which case you will have to let me know what you want me to call you.)

For days Stephanie continued to pester her mother with little hints:  “We wouldn’t have slept so late if we had a biggins in the house,” or “I bet I wouldn’t be bored right now if I had a baby biggins to play with.”  Her mother did her best to ignore the comments until one day when Stephanie was fairly upset with her mother and said, “You know, I bet Daddy would let me have a pet biggins if he were here.”  That got her mother’s attention.

“Come with me, young lady,” she said.  “It’s time we had a talk.”  She walked away very quickly, and Stephanie rushed after her, glad that her mother wasn’t flying or she never would have been able to stay up with her.  They went out through the sugar bush, past the old orchard, through fields and woods until they came to a house.  Stephanie’s mother went behind the garage.

On the back side of the run-down building, among the thistles and weeds, were piles of old lumber, broken furniture, and such things, and her mother looked around until she found a wooden box with screens on all the sides and a door in one end.  It was mostly broken, but Stephanie could tell that once it had been a cage.  It had the name “Jaimie” carved into the top of the door.

“You’ve caught my attention,” said the fairly to her mother.  “What’s this all about?”  Her mother sat on the edge of the box and motioned for Stephanie to sit beside her.

“Once upon a time, when I was little like you, I had friends who lived in the woods here and I used to come and play with them.  I think I’ve told you about them–the Sprite sisters, Lemon and Lime?  They had a brother, too.  His name was Pepper, and he became a doctor.  Anyway, one night we were all out playing with the fireflies when two little bigginses came along.  They had nets and jars, and they caught me along with a firefly that didn’t fly.  (He wasn’t too bright.)

“When the bigginses saw that I wasn’t a bug, they put me in this old rabbit cage and kept me locked up for almost a week.  They fed me grass and called me their pet, and sometimes they took me out to play with me.  The boy biggins said he was going to pull my wings off, but his sister punched him and told him no.”  (Now, I don’t want any of you girls getting any ideas about punching your brothers.  It’s never right to do unless he’s about to tear the wings off a fairy.)

“But then one day they took me to the house to show me to the bigger bigginses.  When their mother saw me, she took me out of the cage, and held me gently, and talked quietly to me.  Then she told her children about fairies, and how happy they are when they can run and fly around, and how sad they are when they are caught.  She also told them that fairies didn’t eat grass, and that it was really hard to find fairy food.  (I didn’t tell them that I like pizza without cheese, French fries and bannock; they didn’t need to know that.)

“Then their mother told them, ‘Fairies are people, too.  Treat them the way you would like to be treated.’  And she said that people don’t put other people in cages or keep them locked up, and then she sent the little bigginses to their rooms and told them to close their doors and not to come out until they were ready to stop being Mr. and Miss Grumpyface.  Finally, she set me outside in the flower box.  ‘Good-bye, little fairy,’ she said.  ‘Be happy and be free.’  And she turned and walked away.

“Well, that’s just about the end of my story.  The Sprite sisters had called my Pop, and he came and helped me get home, and we all lived happily ever after.  And then a few years later my daughter wanted to catch a baby biggins and keep it as a pet.  What do you suppose I should tell her?”  And Stephanie’s mother paused for an answer.

“I guess ‘Go ahead’ is out of the question, huh,” said Stephanie, doing a fairly good imitation of Miss Grumpyface.

“Bigginses are people, too.  Treat them the way you would like to be treated.”

Stephanie walked home with her mother, disappointed in a way, but understanding the lesson fairly well.  And the next day she got the address from her mother and ordered a kit to start her own grub farm.

 

And if the caribou don’t boo and the mooses don’t moo, then next time I will tell you the story about how Stephanie Gets Fairly Lost.

 

 

Voter IQ Test

This morning I want to go on record as supporting a national Voter IQ Law.  This is different from a Voter ID Law (which I also support) in that it is free, easily enforceable, and would address a documented national tragedy.

Don’t misunderstand:  I don’t mean that the voters have to have a high IQ, or even an average one.  I mean that voters should not be allowed to vote for candidates whose IQ’s are low enough to pose a threat to our nation.  Candidates have to report their finances; why not their intelligence?  Put it on the ballot right next to their party affiliation!  Election boards should refuse to certify any candidate whose IQ is as low as, say, this Congresswoman’s:

Brooklyn Rep. Yvette Clarke was the laughingstock of Brooklyn — and the nation — Wednesday after offering a preposterous explanation of New York history on “The Colbert Report.”

The pol told Stephen Colbert, in a spot that aired Tuesday night, that slavery persisted in Brooklyn until as late as 1898. In reality, slavery was legally abolished in New York in 1827.

“Some have called Brooklyn’s decision to become part of New York City ‘The Great Mistake of 1898,’ ” Colbert said. “If you could get in a time machine and go back to 1898, what would you say to those Brooklynites?”

“I would say to them, ‘Set me free,’ ” Clarke responded.

Pressed by Colbert to say what she would have been freed from, the African-American Democrat responded, “Slavery.”

“Slavery. Really? I didn’t realize there was slavery in Brooklyn in 1898,” Colbert followed.

“I’m pretty sure there was,” Clarke continued.

“Who would be enslaving you in 1898 in New York?” the quick-witted comic questioned, never one to let slip a priceless live TV moment.

Clarke responded: “The Dutch.”

We all know that the Dutch left power in NY in the 17th Century and slavery was banned in NY well before the Civil War.  (Read the rest of the article for the full story.)

By the way:  for those who think she was just joking, that’s just another sign we need my law.  Politicians running for office do not usually make jokes about their ignorance regarding their own districts. That’s just dumb.

If you want to really depress me, you can send me your examples of politicians’ shortcomings in the brain department by posting them here or sending them to my Facebook account at Robert D. Bowker.  Two requests, though:  please don’t send me anything about those who voted for Obamacare, or Joe Biden.  Those cases are already too well documented.

Stories From the Psych Ward–Preacher’s Story (Abridged)

This morning I have the privilege of speaking to a group of pastors, and I want to convey to them the difficulty that the church today has in facing the issue of mental illness.  I am considering using this shortened version of “Preacher’s Story” from my book to dress the problem in flesh.  But I thought as long as I had it out and was tinkering with it, I would share this version with my Gentle Readers.  Enjoy.

Preacher’s Story

During our stay on the psych ward, Preacher and I had several long discussions.  From the start, the big man asked me a lot of questions.  I let down my defenses and told him my story.  When I was done, he asked:

“Do you believe you’re still a Christian?”

I sighed.  “Jesus promised everlasting life to everybody who would put their trust in Him.  Everlasting means forever.”

“Even though you tried to kill yourself?”

“Look—my mind isn’t what it used to be, but unless it’s changed in the last few days, everlasting still means everlasting.”

He paused.  Clearly, he could see that I was getting testy, but he asked one more question, in a tone more sincere than the others.  “How do you know whether your depression is sickness or sin?”

I just looked at him.  That was the question for any person of faith, wasn’t it…. 

 

As we continued our discussions, I learned more about my roommate.  He was pastor at a local church, and had taught—”…thoroughly, vigorously, and repeatedly…”—that there was no place for depression or even discouragement in a true believer’s life.  After all, the Bible says that “…all things work together for good…:” for those who love God.  Feelings of guilt came from sinful thoughts or acts.  Despair was a failure to believe the promises of God—or, possibly, a demonic influence in one’s life.

“Needless to say, we didn’t have any members in our church suffering from mental illness,” Preacher said with the slightest hint of irony.

 

Another time, he asked me, “Who knows what happened to you?”

“My family.  My pastor.  A select group of friends.”

“Will you tell the members of your church?”

“I don’t know.  Some would understand.  Some would think the way you do.”  I felt brave, so I pushed the limit.  “So what are you going to tell your church?”

He got up and walked away without answering.

 

After dinner, he came and sat down across the table from me.  “Do you know why I’m here?”

I couldn’t resist a little sarcasm.  “Let me guess:  you tried to drown yourself in the baptistery, or maybe you tried to perform an exorcism on yourself.  It must have killed you to come here.”

“Psych ward humor?  Not funny.  Actually, I cursed out one of my board members.”

“Seriously?”

“And then I went home and hit my wife.  And then I broke down.  It was not my choice to come here, but I should probably be grateful that she called the crisis center instead of the police.”

He told me of the struggles he had encountered in the military, before he got saved; and how, even after seminary, marriage to a pastor’s daughter, and 30 years in the pulpit with a reputation for preaching hellfire and brimstone, he still struggled.

He suffered from flashbacks and nightmares, fears, and rages.  He fasted and prayed, and never missed a Sunday. His church never knew.  His family took the brunt of it. 

“And then it all came out in a church business meeting.  Things got heated and I lost it, then went home and…you know the rest.” 

“I’m sorry for you—I truly am.  But I have a question for you,” I said.  “You don’t think you belong here, do you?”

“Of course not.  What does it look like for a pastor to go to the world for treatment, instead of to a Christian counseling center?”

“Did you have a choice?”

“No.”

“Why not?”

“This is where my wife brought me.  Besides…”

“Go on.”

“I run the Christian Counseling Center.”

“You don’t believe in mental illness, but you run a counseling center?”

“There’s no problem that a proper understanding of Scripture can’t solve.”

I paused to let the irony of his own words sink in.  “How’s that working for you?”

Preacher studied the surface of the table.  I continued.

“Have you gotten medical tests and professional counseling since you’ve been here?”

“Yes.”

“Have they given you a diagnosis?”

“Post-traumatic Stress Disorder.”

“Is that a sickness or a sin?”

“A sickness.”

“And can the Lord still use a man even if he’s sick?”

Preacher looked up and nodded.  “But I don’t know if my church will even want me when they know about…this.”

“You want my advice?  Apologize for your behavior, but not for your depression.  Ask the members to pray for you and be patient with you while you and the Lord AND the doctors work this out.  They’ll probably come right alongside you and be completely understanding and supportive.  Unless, of course…”

“Unless what?”

“Unless their pastor did too good a job convincing them that depression is a sin problem rather than a sickness.”

Preacher sighed, shook his head, and swallowed hard.  “For once, I hope I wasn’t as good a preacher as I thought I was.”

His wife, listening at the door, spoke up.  “Don’t worry, Honey.  You weren’t.”