3-30-06 Dads, God Has Equipped You to be Spiritual Leaders.  more...

3-30-06 JOBLESS RATE FOR CHRISTIAN SATIRISTS SKYROCKETS AS CHURCHES BECOME PARODIES ON THEIR OWN more...

3-28-06 More on the "Emerging Church"  more...

An organization is seeking worthy ventures to consider for grants. Specifically, PFCT is currently focused on projects that:

1. Help individuals recover from homosexuality,

2. Oppose the recruitment of young people into the "gay" lifestyle or its defense, or

3. Counter the effect of pro-"gay" propaganda in media and culture.

3-16-06  A Biblical Foundation for Change more...

2-21-06 Meanwhile Midwestern Seminary in Kansas City is thriving. What is the difference? more...

2-12-06  I found these two interesting  

Exit Stage Left more

Exit Stage Left 2 more 

2-07-06  Here's a thought! Offeringplate

1-25-06 Nathan Tabor on ID censorship and free speach. more

Barna update for January 23, 2006

New Research Explores Teenage Views and Behavior Regarding the Supernatural.  Read it at: http://www.barna.org/FlexPage.aspx?Page=BarnaUpdate&BarnaUpdateID=216

1-22-06 Worldnet Abortion poll. http://www.worldnetdaily.com/polls/

Barna Update for

January 9,2006

Surveys Show Pastors Claim Congregants Are Deeply Committed to God But Congregants Deny It!   Read the resultes at    http://www.barna.org/FlexPage.aspx?Page=BarnaUpdate&BarnaUpdateID=206

Primer for Fellow Conservatives (Part 2) - How Do We Understand the Left Anyhow?

In a previous blog, His Barking Dog identified and discussed three windows or "templates" for understanding the actions of the leadership of the ABCUSA. They were:
* The Template of Justice
* The Template of Inadequate Generalization OR Seeing Only as Far as the Horizon
* The Template of "The Myth of the Center"
In this blog, we turn to several other windows into the mindset of our friends on the left.

The Template of Avoiding the "Tyranny of the Majority" - In the United States one of the most divisive issues centers around questions of appropriate mention of Christianity in the public sphere. During the most recent Christmas season, numbers of conservative Christians engaged in active boycott of retail stores unwilling to use the word "Christmas" in their advertising. Yet, while the ACLU and many in the media complain about Christian images in the public arena, the same rules do not always apply to minority religious groups such as Islam or the "religion" of atheism. At the root of the concern there appears to be more going on than Christian-bashing. Americans often have a reflexive reaction to what they perceive to be a tyranny of the majority.

In the ABC, we consciously solicit and cater to identified minority groups, particularly those who have been the victims of hatred, violence, or bigoted mischaracterization. Whether the affinity is founded on race or ethnicity, American Baptists will find a way to "look out for them." The response of Valley Forge leaders to AWAB closely follows this approach to other groups in our midst. In my experience with national leadership, to a person, they speak of AWAB in the same protective and paternalistic manner which they often extend to our various caucuses. Even if some of them do not fully endorse the "gay agenda," their concern to protect the unprotected will compel them to extend themselves quite far in the direction of the AWAB movement.

Conservatives need to appreciate the natural desire progressives have to protect the minority from the tyranny of the majority. Their fears about gay ordination mask a deep concern that conservatives want to ignore ministry to sexually broken persons, to stigmatize them with a modern scarlet letter, and to objectify them in prejudicial and bigoted ways. They view themselves as the upholders of justice and fair play towards all marginalized peoples; it is a Gospel mandate.

The Template of an Anti-Fundamentalist Bias -The Northern Baptist movement, although incorporated almost two decades earlier, was shaped in the formative decade of the 1920s when the challenge of the Fundamentalist-Modernist controversy was in full bloom. That, and the bitter lessons of the CBA schism in the 1940s, left the denomination with a strong anti-fundamentalist bias. Decades of Colgate Rochester and Andover Newton trained leadership only reinforced the hegemony of the left over national leadership.

In such an environment, anything resembling a call for "biblical authority" will be stigmatized as crypto fundamentalism at best, and outright fundamentalism at worst. Along with this comes an aversion to those who attend evangelical seminaries. I vividly remember a 4:00 p.m. afternoon session with the General Secretary at the Green Lake Seminarians' Conference of 1976. The then General Secretary informed me, without any trace of malice or hostility in his voice, that I would never amount to anything in the ABC due to my attendance at a non-ABC seminary (he was correct, by the way).

Ironically, while many conservatives are quite well read in the literature of the left, it is rare to find a progressive who has even a passing understanding (let alone sympathy) with the intelligent evangelical writers (Kate Harvey being one very notable exception). Within the PSW, a major point of tension between those promoting withdrawal and those staunchly advocating for continued fellowship with the ABCUSA relates to this difference in language and mindset. The "loyal" American Baptists are as often fighting the old fundamentalist-modernist wars as they are upholding "Baptist principles." Their misplaced (I believe) fear of fundamentalism animates much of the debate.

Conservatives on the right need to understand the legitimate (and sometimes ill founded) fears of our sisters and brothers on the left. They honestly believe that if we gain an inch we will fight for a mile and the result will be a denomination of racist, ignorant, authoritarian, fundamentalists.

The Template of "Bureaucratization and Lift" OR "Where you stand has a lot to do with where you sit" - A quarter of a century ago church growth theorist C. Peter Wagner used to speak of the phenomenon of "redemption and lift." By this he referred to the tendency for new Christians to have large numbers of non-Christian friends. But, as they matured in their faith and became more committed to their church, their circle of unchurched friends shrunk proportionately. In an ironic twist, a process of "bureaucratization and lift" often functions in the selection, training, and promotion of national leaders in a denomination.

Beginning as a working pastor, finding a place on a regional staff, becoming an executive minister, taking on a national leadership role all come with a process of bureaucratization. Recently, a pastor formerly known as a bit of a fire brand became a domesticated bureaucrat by means of moving from the pastorate to the role as an executive minister.

One can hardly expect regional executives, paid by their regions but accountable to national ABC leadership, to be anything other than conflicted. And, the longer they sit in their seats of power, the less likely it is that they will be able to resist the process of bureaucratization. No aspersion is intended toward the ministry of management or the administrative role (I "are" one). My point simply concerns the fact that people in bureaucratic positions cannot help but be preoccupied with issues of institutional survival. In this context, trying to "keep peace in the family" will almost always trump issues of right, wrong, or truth.

Conservatives should be sensitive to the genuine difficulty judicatory and national leaders have seeing the big picture. Legitimate concerns for institutional survival motivate some of the hyper-protective and seemingly paranoid behavior exhibited by some of our regional and national leaders.

The Template of Identity and the Meaning of "Baptist" - In my experience, our national leadership and most progressive Baptists share a primary identity as "Baptists." Being a Baptist, explicating the meaning of being Baptist, and proclaiming one's identity as a Baptist assumes pride of place in the self understanding of most of those on the left. Ecumenical outreach principally relates to efforts to cooperate with and include mainline Christians in joint efforts, often focused on justice issues. Affiliation with the six other mainline denominations often comes across as a point of pride. Work with evangelical denominations does not often appear on their radar screen, nor does it excite them very much.

Conservatives, on the other hand, tend to see their Baptist identity differently. While equally committed to the commonly established Baptist distinctives, they often prefer the designation "evangelical" to "Baptist" as a primary designator. Ecumenical efforts often focus on co-religionists within the orbit of evangelicalism (including Pentecostals, Nazarenes, conservative Presbyterians, Free Methodists, Independents, etc.) . They would, for example, almost never speak of themselves as part of the "mainline" movement, even viewing with shame the connections we do have to the UCC, Disciples of Christ, UMC, etc. The NCC and WCC are typically perceived as unholy alliances with groups that have surrendered a commitment to Christ and his Gospel.

The result of such differences in language mirror shifts of mindset that can be seen in the mutual animosity and sense of threat each faction perceives in the other. The language of the left comes across as off-putting, particularly with its preoccupation with matters of absolute notions of "Baptist" autonomy. The vocabulary and grammar of the right appears rigid, legalistic, and even fundamentalistic to those on the left.

Conservatives would do well to apprehend the significant differences in perspective and point of view. The same words (e.g., NCC, WCC, "ecumenical," "evangelical") often carry radically different connotative meanings within our broader ABC family. Among those on the left, for example, use of the term "evangelical" is often taken to mean "racist." This was one of the problems with the name of the American Baptist Evangelicals. It was off-putting to many in the African-American community despite large areas of theological agreement. When national leadership speaks of "diversity," on the other hand, it often strikes the ears of conservatives as a cipher for throwing out the Bible in favor of the Zeitgeist popular in today's secular society. Those on the left react as negatively to the PSW annual meeting which featured a Willow Creek pastor as those on the right do to the inclusion of Harvey Cox in the upcoming regional meeting in Massachusetts.

Again, what can be gleaned from the differences separating us? I continue to maintain that we must be civil, amiable, and Christian in our dealings with those with whom we disagree. However, in the ABC we simply cannot continue doing mission together any longer. Our goals, values, and central concerns do not permit us to work conjointly.

Thursday, January 26, 2006

from our friend Bryan Peters at http://youngevangelical.blogspot.com/

posted by Glenn Layne

January 13, 2006

from our friend Dennis McFadden at http://www.hisbarkingdog.blogspot.com/

Mainline Mess Means ABC Fracture Says Veteran Religion Writer

Few religion writers have the stature or experience of Ed Plowman. Many of the readers of "His Barking Dog" will remember his years of reporting for "Christianity Today." Now, in a "World Magazine" piece, he offers his observations on the impending implosions in several mainline denominations, including the Episcopal Church, Presbyterian Church USA, and the ABCUSA.

AMERICAN BAPTIST CHURCHES (U.S.A.)

American Baptist Churches (U.S.A.) will fracture. The 1.5-million-member denomination, based in Valley Forge, Pa., has a strong position on homosexual practice as incompatible with Scripture. But its liberal-dominated governing board has blocked all efforts to enforce the policy on member churches on grounds Baptist churches are autonomous, don't have creeds, and have the right to interpret the Bible as they wish. The board also has allowed gay-approving churches to transfer from predominantly conservative regional units to gay-friendly ones in a different geographic area.

The ABC's Southern California--based Pacific Southwest region, with 300 mostly conservative churches in three states, is scheduled to vote in April on whether to proceed with plans to pull out of the denomination. Several other regions are poised to do likewise if the board continues to balk at discipline of congregations. The financially strapped ABC would be hard-pressed to survive. It already has cut staff to bare bones, and it rents out most of its headquarters to private firms. A large chunk of its membership is dually aligned with black denominations or the pro-gay United Church of Christ, and this shows in financial loyalties.

The Northern California--based American Baptist Churches of the West, which has kicked out several pro-gay churches from membership, changed its name as of Jan. 1. The region's new name is Growing Healthy Churches—"a move to reflect more accurately who we are as well as losing any negative baggage that may be detrimental to the accomplishment of a mission," said executive minister Paul Borden.

Leaders of American Baptist Evangelicals, organized as a renewal group in 1982, recently declared the ABC is beyond renewal. They voted to become a support group for whatever new entity emerges from the ruins of Valley Forge this year.

Copyright 2006 WORLD Magazine, January 14, 2006, Vol. 21, No. 2

January 12, 2006

Well at least ABC/USA hasn't yet gone this far!  Read our friend Glenn Layne's report of the UCC's action below.

Glen blog can read  at http://www.durabledata.blogspot.com/

The Rev. Michael Halley of Suffolk Christian Church said his congregants concluded their values diverged from those of the UCC

DELORES JOHNSON/THE VIRGINIAN-PILOT
By STEVEN G. VEGH , The Virginian-Pilot © January 5, 2006

The United Church of Christ’s endorsement of same-sex marriage this summer may have been a first for American mainline Protestantism. It was also the last straw for Suffolk Christian Church.

Responding to the July vote by the UCC’s General Synod, the 145-year-old church agreed by more than a two-thirds majority this fall to leave the 1.3 million-member denomination.

The gay-marriage issue was not the only disagreement members had with the UCC, said Suffolk Christian’s minister, the Rev. Michael D. Halley , “although for a lot of people, that was the straw that broke the camel’s back.”

As many as 25 congregations within the UCC’s Southern Conference, which encompasses eastern Virginia and all of North Carolina, have left since the synod’s vote, said the Rev. Stephen Camp , the conference’s administrator. Six new congregations have formed in the same period, leaving the conference with about 230 altogether.

BACKGROUND The United Church of Christ synod, a biennial meeting of delegates from member churches, affirmed “equal marriage rights for couples regardless of gender” in an overwhelming vote.

Congregations also were asked to oppose campaigns that advocate constitutional amendments to limit marriage according to gender. Virginia is among the states with such a campaign. If the General Assembly votes again this year, as it did last year, to ban same-sex civil unions, the measure could go before the state’s voters as a constitutional amendment this fall.

Despite the UCC delegates’ position, the synod does not dictate policy to member churches and ministers are not required to provide marriage rites for gay couples. Each UCC congregation has autonomy, including the freedom to quit the denomination.

Gay marriage and ordination of noncelibate homosexuals are among the most hotly debated issues in several Protestant denominations, including the Evangelical Lutheran Church in America, the Episcopal Church USA and the Presbyterian Church USA.

The UCC synod’s July action made the church the first major Christian denomination to endorse gay marriage. The United Church of Christ was already the only major Protestant denomination to allow ordination for gays and lesbians. The Unitarian Universalist Association also allows gay ordination and same-sex unions, but it is not a Christian denomination.

Among many Protestants, the core of the debate lies in whether the Bible considers same-sex sexual activity acceptable. For the Rev. James Anderson of New Hope Congregational Church in the Berkley section of Norfolk, the answer is no.

“I think that it’s a sin – Scripture says a man should not lay with a man,” said Anderson, whose congregation voted to withdraw from the UCC after the synod’s action. “Personally, I cannot go along in support of something I don’t believe is sanctioned by the Bible.”

At Suffolk Christian, Halley said the synod’s decision led some congregants to conclude that their values diverged from the UCC. Some members questioned whether it was proper for the UCC’s national leadership to take politically themed stands, such as its opposition to the U.S.-led war in Iraq.

“Whatever they do, we have to wear,” Halley said. “If we carry the name out front, people are going to associate us with whatever actions our national church body had taken.”

Not every church unhappy with the synod’s gay-marriage action has quit the denomination. At Windsor Congregational Christian Church UCC in Isle of Wight County, the board of deacons opted instead to send a letter of protest to the denomination’s president.

The church also cut out financial contributions to the national church that might be used to promote the UCC’s stand on gay marriage.

“We won’t turn our back on the UCC,” said the Rev. Basil Ballard , the church’s minister. “We still feel we’re part of it, even though this is one little portion we can’t abide.”

At least 16 churches outside the Southern Conference have quit the UCC, but the total nationwide won’t be known until the denomination gets year-end reports from its regional offices, said the Rev. J. Bennett Guess , the UCC’s national spokesman.

Guess said the losses are not catastrophic and stressed that the same theme of inclusiveness that repels some UCC congregations also has attracted newcomers.

“We’ve received overtures from existing congregations and groups of people who are interested in forming UCC congregations across the country,” Guess said.

In October, the UCC took six churches into the denomination, the biggest monthly gain since the UCC was formed in 1957 , he said.

The South, where the UCC is most thinly spread, “probably has the largest hunger for new church development of the UCC kind: inclusive congregations, congregations that are multiracial, congregations that are open to all persons,” said Camp, the conference administrator .

In the Southern Conference, five UCC congregations have been created since the synod met and several more are planned for 2006, Camp said.

He said the synod’s action cleared the air of a topic that had overshadowed other UCC priorities such as evangelization, poverty and disaster relief.
“We’re seeing the results in a new spirit and vitality in the Southern Conference,” Camp said.

“Those churches that have left, we wish them well, not ill.”
Reach Steven G. Vegh at (757)446-2417 or steven.vegh@pilotonline.com.

Source: http://home.hamptonroads.com/stories/story.cfm?story=97683&ran=67844

January 10, 2006

from our friend Dennis McFadden at http://www.hisbarkingdog.blogspot.com/

Celebrating Chaos: The Proud Identity of a "Diverse" and Disintegrating Denomination

What does it mean to say that we are a pluralistic and diverse denomination? What does that really look like in its day to day operations? A blurb from the Associational e-news of the Association of Welcoming and Affirming Baptists and a post from the ABE message board show the contrasts at work in our ABC life.

First, from AWAB, the celebration of the disfellowshipping of four churches a decade ago:

"10th Anniversary of Disfellowshipping of Churches - Lakeshore Avenue Baptist Church, Oakland, CA, is hosting a worship service on January 6, 2006, 7 p.m., to commemorate the 10th anniversary of the disfellowshipping of Lakeshore, 1st Berkeley, New Community of Faith and San Leandro Community Church. In song, prayer, scripture and the spoken word we will lift up the themes of standing strong and moving forward."
(http://www.wabaptists.org/associational/2005-12-24.htm)

Then, from the ABE message board comes the way in which local churches in the Central Region are contemplating their participation in the ABCUSA. In large part these congregations are a reaction to what the denomination did in the wake of that disfellowshiping action ten years ago. By overturning the decisions of the region acting in discipline; by accepting the churches as part of regions as far geographically removed from California as New York; as a result of finding ways to promote that AWAB cause throughout the layers of the denominational structure; the ABCUSA institutionalized disorderly chaos as part of our corporate culture. One of the results, as we can see from today's post on the ABE message board, is a splintering fragmentation of our denomination:

"However, I was informed that some churches in [ABC of the Central Region] are considering dual alignment with the Conservative Baptists and one church in fact is meeting with a representative from Longmont, Colo. this week. Others are waiting to see the results of that meeting. I was told that the plan is to give the ABC $10 a month as "rent" on the property and give the rest of support to [Conservative Baptists]."

The post-Lombard strategy group has met (with another meeting slated this month) to hammer out specifics of the new evangelical Baptist movement. Sources say that they have been working with professionals on the media side of "getting the word out" as well and have even coalesced around a few possible names. Meanwhile, Pacific Southwest Baptists prepare for their April 29 meeting to provide an advisory vote for their regional board on future ABC relationships.


'Holding on to convictions can be terrible, if the convictions are evil, untrue, damaging, or God-defying. In addition, some mutually exclusive convictions will never meld successfully in the same group. Holding on to convictions per se is not necessarily a good thing.

Both sides can’t be right, since one conviction contradicts the other. Both sides could be wrong, and some third conviction could be right--whatever it might be. But far more likely, one side is right and one side is wrong.

If that’s the case, what is so great about celebrating a church in which a great number of members are advocating by conviction something actually morally evil? And perpetuating that condition. And calling it a good to be valued?"

Attempting to hold the ABC together despite our significant divisions over human sexuality and the locus of identity in baptist life (sola scriptura as the norming norm vs. Christian experience) will only result in Dr. Medley aging more rapidly than any mortal should and the continued inevitable chaos such as was referenced earlier in this posting.

January 9,2006

From our friend Glenn Layne at http://www.durabledata.blogspot.com/

January 8,2006

from our friend Dennis McFadden at http://www.hisbarkingdog.blogspot.com/

When Holding on to One Another Costs Too Much

Presbyterian James D. Berkley, Interim Director of Presbyterian Action, has written recently on the controversy in the Presbyterian church over their Theological Task Force report on human sexuality. ABC observers will find surprisingly close parallels to the issues, if not the exact lanugage, of our own conflict. The echoes of Dr. Medley's Biennial address are striking, particularly the desire to hold on to "one another" and "differing convictions."

Here’s what I see: Two paragraphs in a row in the editorial find Haberer speaking approvingly of ways for Presbyterians “to hold on to one another while holding on to their differing convictions” (emphasis added).

Haberer is holding up two things he considers worth holding on to: (1) “one another” and (2) “differing convictions.” People are worth holding on to, but I would contend that differing convictions are actually the problem--make that an evil--rather than a good.

Obviously, if a terrorist believes that blowing up babies in a nursery is good and a humanitarian believes saving babies from danger is good, both firmly held convictions are not equally noble. Nor will such mutually contradictory viewpoints be conducive to good fellowship and singleness of purpose among the holders.

Holding on to convictions can be terrible, if the convictions are evil, untrue, damaging, or God-defying. In addition, some mutually exclusive convictions will never meld successfully in the same group. Holding on to convictions per se is not necessarily a good thing.

So what are the different convictions that Haberer believes people can hold on to while they hold on to each other in the Presbyterian Church? One side thinks it evil that sexually active homosexual persons cannot be ordained under our constitution. It’s prejudiced, unjust. The other side thinks it evil that God’s clear moral law and will could ever be lightly tossed aside to ordain the serially sexually unrepentant. It’s immoral, conforming to Satan’s lie. Both are firmly held convictions.

But there’s a problem. Both sides can’t be right, since one conviction contradicts the other. Both sides could be wrong, and some third conviction could be right--whatever it might be. But far more likely, one side is right and one side is wrong.

If that’s the case, what is so great about celebrating a church in which a great number of members are advocating by conviction something actually morally evil? And perpetuating that condition. And calling it a good to be valued?

Hold on! Shouldn’t a church interested in God’s true truth (as Francis Schaeffer put it) be more concerned with resolving colliding convictions rather than tenaciously holding on to them? Shouldn’t a church interested in God’s will want to determine and live out that will, rather than simply say about tough moral quandaries, “Whatever…”?

I can’t agree with Jack Haberer on this one. There are convictions within the PCUSA that badly need to change, not be held on to. That’s classically what conviction of sin, confession, repentance, and sanctification are all about--turning from wicked ways and thoughts. “Turn back, O man, forswear thy foolish ways!” If there are right convictions and wrong convictions in the church, then we must have the gumption to try to turn the wrong-headed convictions into righteous ones.

No. Holding on to one another cannot come at the cost of cheap denigration of truth and God’s will. As our Book of Order so wisely states, “No opinion can be either more pernicious or more absurd than that which brings truth and falsehood upon a level, and represents it as of no consequence what a [person’s] opinions are” (G-1.0304).

Remember the old ad line about chicken: “Parts is parts!”? Well, “Convictions is convictions” is just as silly.

Source: http://jimberkley.blogspot.com/2006/01/let-convictions-collide-as-they-must.html

January 4, 2006

from our friend Dennis McFadden at http://www.hisbarkingdog.blogspot.com/

No Nostradamus Predictions Here, Just Educated Guesses on the ABC Crisis

January 2, 2006

From our friend Glenn Layne at http://www.durabledata.blogspot.com/

An Open Letter to Baptist Christians in America

My dear brothers and sisters:

As 2006 dawns, it is clear that this will be a year bringing massive changes to the existing American Baptist Churches USA. In late April, the ABC of the Pacific Southwest will almost certainly vote to sever ties from the ABCUSA. At the same time, the renewal group American Baptist Evangelicals is in the process of reformulating itself into an viable umbrella organization for American Baptists who are dissaffected by conviction from the Valley Forge leadership--or, to say it more pointedly, from the lack of Biblically grounded leadership from Valley Forge.

The American Baptist Churches, USA, as a organization is in slow collaspe. They do not recognize it. They believe that they can muddle on without major reformation. That is an illusion.

Regions are becoming more independant of and less subservient to the national organization. The ABC of Michigan, very much a centralist region (in terms of theological temper) actually proposed that the Office of the General Secretary be abolished, which would basically put the ABC back into the organizational shape it had over 100 years ago. This proposal has been rebuffed. In terms of organization, the Valley Forge establishment is very, very conservative.

The ABC of the West is so dissaffected from ABCUSA that as of today it is known by the parachurch-sounding name Growing Healthy Churches. Other signs of distance and regional assertion can be seen across the country.

We are on the edge. Looking back, we see a denomination in slow free-fall. But looking ahead we see a new opportunity.

This year, as the PSW departs the ABC, other regions may well be emboldened to act. Messages I have receieved from all across the nation bear witness that several other regions may well follow PSWs lead.

In other areas, in regions who walk in loyalty to Valley Forge, there are many churches who will no longer be able to remain apart of the region or of ABCUSA with a good conscience. They are leaving now, not with unfurled flags, but in sorrow and with a detemination to continue on in mission.

A new movement is being formed. It will be stoutly evangelical. It will be Christ-centered, not denomination-centered. It will be missional, not a bureaucratic.

2006 is your year. Join us mission, in faith, in fellowship and in making a new day. Join us in reaching millions of lost Americans who need to hear the good news of Jesus. Join us in reaching millions more across the globe. Join us in a clear conscious, the end of compromise, the end of having to apologize for the shameful equivocations that are the common parlance of Valley Forge.

Be much in prayer. A new day dawns. Be done with the night.

This is the day which the Lord has made; we will rejoice and be glad in it.

Glenn Layne


I speak in no official capacity; I speak for no one except myself.

January 1, 2006

from our friend Dennis McFadden at http://www.hisbarkingdog.blogspot.com/

Many of us find the making of resolutions irresistible at this time of year. Jonathan Edwards (1703-1758) has generally been credited with being the greatest theologian or philosopher ever born on American soil. When you consider that he penned the following resolutions at one sitting in 1722 in New Haven, his prodigious talents are even more evident. You do the math. I have socks older than he was when writing his resolutions. Ponder these first 21 points as you approach another New Years.

The Resolutions of Jonathan Edwards (1722-1723)

Being sensible that I am unable to do anything without God's help, I do humbly entreat him by his grace to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ's sake.

Remember to read over these Resolutions once a week.

1. Resolved, that I will do whatsoever I think to be most to God's glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriad's of ages hence. Resolved to do whatever I think to be my duty and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many and how great soever.

2. Resolved, to be continually endeavoring to find out some new invention and contrivance to promote the aforementioned things.

3. Resolved, if ever I shall fall and grow dull, so as to neglect to keep any part of these Resolutions, to repent of all I can remember, when I come to myself again.

4. Resolved, never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God; nor be, nor suffer it, if I can avoid it.

5. Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.

6. Resolved, to live with all my might, while I do live.

7. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.

8. Resolved, to act, in all respects, both speaking and doing, as if nobody had been so vile as I, and as if I had committed the same sins, or had the same infirmities or failings as others; and that I will let the knowledge of their failings promote nothing but shame in myself, and prove only an occasion of my confessing my own sins and misery to God.

9. Resolved, to think much on all occasions of my own dying, and of the common circumstances which attend death.

10. Resolved, when I feel pain, to think of the pains of martyrdom, and of hell.

11. Resolved, when I think of any theorem in divinity to be solved, immediately to do what I can towards solving it, if circumstances don't hinder.

12. Resolved, if I take delight in it as a gratification of pride, or vanity, or on any
such account, immediately to throw it by.

13. Resolved, to be endeavoring to find out fit objects of charity and liberality.

14. Resolved, never to do anything out of revenge.

15. Resolved, never to suffer the least motions of anger to irrational beings.

16. Resolved, never to speak evil of anyone, so that it shall tend to his dishonor, more or less, upon no account except for some real good.

17. Resolved, that I will live so as I shall wish I had done when I come to die.

18. Resolved, to live so at all times, as I think is best in my devout frames, and when I have clearest notions of things of the gospel, and another world.

19. Resolved, never to do anything, which I should be afraid to do, if I expected it would not be above an hour, before I should hear the last trump.

20. Resolved, to maintain the strictest temperance in eating and drinking.

21. Resolved, never to do anything, which if I should see in another, I should count a just occasion to despise him for, or to think any way the more meanly of him.