By Egerton Ryerson Young
Written in the late 1800s
(author of Stories from Indian Wigwams and Northern Campfires)
I was interrupted one day while sitting in my study by the quiet entrance of a stalwart Indian whom I had not seen for a year. I had met him the previous summer in his own wigwam on the banks of a beautiful lake a couple of hundred miles north. After a few words of kindly greeting I asked about his family, when, to my surprise, he exclaimed, almost passionately, “Missionary, my heart is sad, and I have come to ask you to get me a wife from one of the Christian families of your village.”
Somewhat annoyed, I said: “Do you not know that I do not believe in a man having two wives at the same time? When I visited your wigwam and had religious services among your people last summer I thought you had a very good wife and a pretty babe, and that you were very fond of them.”
“Yes,” he said, passionately; “all true, missionary!” and then his spirit broke, and he wailed out, “Non pimatissit!” which means, “Not among the living.”
This is the pagan Cree Indian way of referring to the death of friends. Having none of the consolation which Christianity gives in reference to death, the very word itself is to them one of such terror that they seldom utter it. When obliged to speak of those that are gone they use the Cree phrase non pimatissit— not among the living. Shocked at this sad news, and pitying the poor fellow, we made him sit down with us to tea, and then after a while we got him to tell us his sad story. He said:
“Missionary, a short time after you left us I started from the place where you had met our people on the Burntwood River to go far away to my own hunting-grounds to catch beaver. I pitched my wigwam on the bank of a fine large lake in which there were plenty of fish, and there I left my wife and babe and my wife’s mother. They had every thing they needed to make them comfortable. There were fish in the lake and rabbits in the woods. With plenty of food in the wigwam I left them light of heart, for I was glad to see them so well. The last thing I saw of them was the baby laughing in the hammock and my wife sitting beside him and busy making the new white fish net for the fall fishing. I went up the lake for some miles until I reached a large stream that flowed down into the lake. As I had seen before this time plenty of signs of beaver up this creek I went up it a few miles and there set my traps. I hunted around for a few days and did very well. Then I packed up my furs and beavermeat, and started on my trip home. My load, which I carried on my back, supported by the carrying-strap from my forehead, was heavy, but my heart was light, for I had been successful as a hunter, and then I was also on my way to see my wife and baby boy. I hurried along on the side of the stream until it entered into the lake, and then I turned to walk along the shore. I had not gone very far before I was surprised to find lying in the water at the edge of the lake the body of a large dead reindeer. I examined him to see if he had been shot, but instead of any bullet marks I found that he had been badly cut about his head with an ax. As he was not fit for food I left him there for the wild beasts to eat and hurried on toward my wigwam. I had not gone very far before I found on the shore one of my canoes badly broken. This very much surprised me, and so I hurried on faster than before, for my heart began to feel strange and heavy; and there was reason for it, missionary, for I had not gone on much farther before I found at the shore in the water the bodies of my wife, babe, and wife’s mother. They were cold and dead, although there were no wounds on their bodies. They had been drowned all drowned.”
The poor fellow had been able to control himself fairly well up to this point while in his simple yet eloquent manner he had told his pathetic story. But here even the Indian’s stoical nature was overcome, and his heart was stirred to its depths by the memory of his great loss. So for a time in a hushed silence my sympathetic wife and I sat with him until he had mastered his emotions and could proceed with his narrative. He said:
“I carried the bodies home to my empty wigwam, and as they lay there so still I could but think of how different when I left them a few days before. I hurried away to the wigwams of some of my people miles away, and they came to see me in my sorrow and helped me to bury my dead.”
In answer to our questions as to his impressions or ideas as to the manner in which his loved ones had met their death he said nobody had seen how it happened, as all the people were in other places, hunting or fishing, but he and his relatives had talked it over, and they had all come to one mind about it. And this was how they thought it happened: The women in the tent must have seen that large reindeer swimming in the lake, and, being anxious to kill him, they had launched the canoe to go after him. As there were sometimes gray wolves or other wild animals prowling about they were afraid to leave the baby behind, and so they took him with them in the canoe. They only took with them their paddles and a couple of axes.
The reindeer has good lungs, and so he can swim high in the water, and sometimes he will make a desperate fight, even in the water, for his life. So it seemed in this case that, while the women succeeded in so striking him in the head with their axes as to mortally wound him, he succeeded in breaking the canoe, perhaps with his hind feet, for they are able to kick very savagely, even when swimming. The result was, the boat sank, and the women becoming entangled with their clothing, and perhaps trying to save the baby, all were drowned together.
We listened to the recital of this sad story, and would not have been human if we had not been moved by it and also by the simple, pathetic way in which he tried to tell us how he felt when he reached his wigwam and found the fire out, the hammock empty, and the wooden needle still dangling in the last mesh of the net which his wife had been weaving ere she had doubtless hurried out to try and show how bravely she and her mother could kill the deer. We kept the poor fellow all night, and in the morning were better prepared to sympathize with him in his desire to obtain a wife than when he had in such a strange way referred to the matter the previous evening at the beginning of our interview.
“Why,” I said to him, “have you come hundreds of miles for a wife? Why did you not go to Nelson River, or to some other place nearer to your home?”
His prompt answer was: “Because I want a Christian wife. I am convinced that what you told me is true. I am trying to believe in your religion and know more about the true God and his Son, and as you can only come once or twice a year to teach us and preach to us I thought a good Christian wife might help me along in the good Christian way.”
Still anxious to draw him out, for I saw that I had here a man of more than usual character and thoughtfulness, I said: “But I cannot forget that although I manage to get down once or twice a year by canoe or dog-train to visit your people, and they have always received me kindly and listened very attentively to what I say, yet it is only a very short time since they began to hear about the true way, and many of them are still pagans; so you see there might be a good deal of fear that if a Christian young woman went to live there they would persuade her to return to the old Indian way.”
“No, no!” he said very earnestly. “We have all lost faith in the old way, and she would be able to help us to be good Christians all the sooner.”
So, after my good, judicious wife and I had listened to the story and talked the matter over, we thought of a family where there were several marriageable daughters dependent on a sickly father, one of whom we thought would make this fine-looking fellow a good wife and help him to be a Christian. Soon after, I escorted the suitor over and introduced him to the family, and had him tell his story and plead his loneliness and make his promise of how good and true he would be. As it did not take Rebekah long to make up her mind, in the ancient primitive times, to consent to be the wife of Isaac, and to start off on a long journey, so it was here. A few days after there was quiet marriage in our little church and a happy wedding-feast. Then the bride and the bridegroom embarked in their birch canoe for their far-distant home. With machine-like precision their paddles rose and fell together as they rapidly propelled their beautiful craft along. We could not help but breathe the prayer that their lives might move along in equal unison. If so, they were assured of many days of sunshine.
I visited them years after. They are consistent Christians, as well as the majority of the Indians in that section of that vast country.
(From Stories from Indian Wigwams and Northern Campfires, pp. 302-306, Lighthouse Trails)
When you consider that Catholic contemplative mystic Richard Rohr once said in an interview that his publisher told him his largest audience was young evangelical Christians, and when you know what Rohr truly believes in and stands for, how can mature Christians stand by and say nothing? Our Christian leaders not only remain quiet on these issues, they help promote people like Rohr by quoting them in their books and sermons and then blame traditional biblical Christianity for being the cause of so many young people leaving the faith. But young evangelicals (like your children and grandchildren) are walking away from true Christianity and into the arms of anti-biblical emergents because Christian leaders, pastors, colleges, seminaries, and para-church organizations are pointing them in that direction.
If you are wondering what Richard Rohr is really all about, consider this: In October of this year, Rohr is participating in an event called SAND16 US (standing for Science and Nonduality). Nonduality is a New Age term basically meaning there is no good and evil, no right or wrong, thus, all is one, all is God (which is why New Ager Neale Donald Walsch said that even Hitler will go to heaven). Rohr was invited to speak at SAND 16 US because New Agers resonate with him. Sharing the platform with Rohr will be over 100 other New Agers including Matthew Fox (The Coming of the Cosmic Christ), Deepak Chopra, Ken Wilber, and Larry Dossey.
The occulist Alice Bailey said that man’s “age of enlightenment” (when he realizes he is God) would come to the world through the Christian church not around it. We are witnessing this very thing today. Young evangelicals may be Satan’s greatest target right now. You may have raised your children in a biblically sound home, but now they are being devoured by wolves thanks to leaders we have trusted for way too long. Isn’t it time to call them out and hold them responsible for what is happening to young Christians and to the face of Christianity?
By Heather Clark
Christian News Network
A Canadian pastor is standing firm after being ordered to allow gay-straight alliances to be formed at his Christian schools.
According to reports, on Sept. 2, Alberta Education Minister David Eggen sent a letter to Brian Coldwell, the chairman of the Independent Baptist Christian Education Society and pastor of New Testament Baptist Church, to demand that he allow the alliances at his two schools as per provincial law.
Coldwell runs Meadows Baptist Academy and Harvest Baptist Academy in Parkland County.
Earlier this year, Eggen sent a letter to school boards throughout the province, advising that officials must draft and submit policies by the end of March surrounding how they would accommodate homosexual and transgender students.
But Coldwell told CBC News that he would not comply.
“I have a duty as a pastor to protect the flock of God,” he said. “And there is no way under heaven I’m going to allow gay activists to come in here and basically undermine our ministries and our religious freedoms or confuse and corrupt our children.” Click here to continue reading.
Prospective Jurors Conflicted in Trial of Man Accused of Helping Ex-Lesbian Flee Country With Daughter
By Heather Clark
Christian News Network
BUFFALO, N.Y. — Several prospective jurors said that they could not separate their personal beliefs on homosexuality from the nation’s laws on the matter as jury selection was underway on Tuesday in the case of a Virginia man accused of aiding an ex-lesbian turned professing Christian who fled the country with her daughter in 2009 to escape a court order.
Senior U.S. District Judge Richard Arcara told those sitting in the jury box that throughout the trial of Philip Zodhiates they would hear terms such as “civil union” and “rights in parenting,” and that they must be “treated no differently” than heterosexual relationships. As in customary in criminal trials, jurors, he said, must look at the case through the lens of the law and not their personal views.
“I can’t listen to your law if it’s against my law,” said prospective juror Christina Anderson during the selection process, advising that she took issue with the nation’s “new laws” on homosexuality.
“You can’t put it aside?” Arcara asked.
“No,” Anderson replied. Click here to continue reading.
By Roger Oakland
Understand the Times
The commentary you are about to read has been written with much prayer and thought. I have not written it impulsively or with ill motive but rather believe God has compelled me to testify of things that have gone unspoken of and hidden in secret for too long. For the sake of the body of Christ and the furtherance of the Gospel, the secret things in darkness need to be exposed.
There are a number of low-profile Calvary Chapel pastors starting to ask questions. Chuck Smith, the founder of the movement, seemed to be biblically sound and determined to serve the Lord throughout his many years of ministry. Toward the end of his ministry, it appears there were strange bedfellows planted around him who in earlier years he would have avoided. So what happened? The purpose of this commentary will be to answer that question.
Chuck Smith attributed the growth and the strength of the Calvary Chapel movement to the Holy Spirit and not to man-designed gimmicks or human effort. He never wavered from that position until the day he died. He called Calvary Chapel “His Church.” While there were those who had some questions about strange things going on behind the scenes, the Calvary ship sailed pretty well most of the time.
Those who were situated near the epicenter of this multimillion-dollar big business definitely knew about some major problems that were quietly concealed. A number have pointed out that the Achilles Heel of the Calvary machine was Chuck Smith’s passion for the Moses Model. Ask anyone who ever bucked the system and dared challenge this style of leadership. The exit plan was the door, and they were given the left hand of fellowship without any alternative.
While the motto around Calvary made the claim that agape love was flowing over, many a disillusioned servant of God was buried in an unmarked grave throughout the network of Calvary Chapels. And what happened at Calvary Costa Mesa did not stay at Calvary Costa Mesa. An enormous machine of abuse was born, and many were maimed throughout the growing movement. Pastors cloned the model, and the spirit of heaviness was exported. Thousands were hurt and then shunned as happens in organizations that use cult-like control tactics.
I was introduced to Chuck Smith and Calvary Chapel in June of 1981 when I was part of a seminar team brought to Costa Mesa from Saskatchewan, Canada. This was over one decade after Calvary Chapel was founded and years after the Jesus Movement spread around the world. While I was not familiar with the actual first generation pastors while the movement was launching, later in my life as the Lord opened doors, I came to know many of the players. I also became friends with several members in the Smith family (including Chuck’s brother, Paul, with whom I am still close friends).
In the spring of 1988, I was invited by Chuck Smith to move from Canada to California to join the staff of CCCM. At the time, as I still do, I felt this was the absolute will of God. My family moved from Canada to the USA leaving a small community of less than 1000 people and headed to southern California. We left family, friends, and farm behind and entered a world of mystery. After several months of boot camp, I felt I had missed the will of God. Like Jonah, I ran away back to Canada in the spring of 1989. Later I thought I heard the call of God and returned. Click here to continue reading.
By Maria Kneas
Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you. (1 Peter 5:6-7)
The parable of the sower in Scripture reveals a condition (the third kind of soil) that can be especially problematic for the Christian who is trying to serve the Lord and be fruitful for the Kingdom—namely that of seed sown among thorns (weeds) that would choke out one’s effectiveness. In explaining this part of the parable, Jesus said:
And these are they which are sown among thorns; such as hear the word, And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. (Mark 4:18-19, emphasis added)
It is obvious that things like lust for money and power, and sexual immorality would prevent Christians from bearing fruit for the Kingdom of God. But Jesus also included “the cares of this world” in the list of “weeds” that are deadly enough to prevent the plant from bearing fruit. Therefore, we cannot afford to be overcome by “cares” (fear, anxiety, worry, etc.). Jesus expects us to bear fruit for His Kingdom. And we want to be fruitful for Him.
Peter implies that if we fail to cast our cares on God, then we open ourselves up to spiritual warfare. I’ll repeat the opening Scripture of this chapter, and add the two verses that come immediately after it. Peter says:
Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. (1 Peter 5:6-9)
What happens when we become anxious, worried, and full of cares? Our emotions take over. We act impulsively. We lose sleep, and lose our tempers, and so on. We get so focused on our worries we fail to notice, or take care of, important things in our lives. Well, that is the exact opposite of being “sober” and “alert.” And therefore, we are not in good shape to resist the attacks of the devil.
James said something that relates to part of what Peter said in the quote above:
But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. Submit yourselves therefore to God. Resist the devil, and he will flee from you. (James 4:6-7)
How do we submit to God? One important way is by taking His Word seriously and trying to live the way the Bible tells us to live. And that includes not being anxious. Paul said:
Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. (Philippians 4:6)
In the King James, the word “careful” means “full of care.” In other words, “anxious.” So Paul’s point is that we should be praying instead of worrying. We need to give our cares to God. That includes fears for ourselves and for those we love. For example, parents whose children are soldiers fighting overseas have valid reasons to fear for the safety of their children.
We all become afraid at times. The problem occurs when we allow that fear to take over. Going back to the parable of the sower and the four kinds of soil, when weeds first begin to grow, if you pull them up by the roots, they won’t cause any significant harm to the plant. However, if you let them keep growing, then the weeds can choke the plant and prevent it from bearing fruit. In some cases, weeds can even kill the plant. I had some beautiful azaleas that were killed by ivy.
The principle is similar to avoiding long-term anger. God understands that at times, we will become angry, but the point is we cannot afford to remain angry. Otherwise, we may give the devil a beachhead (“place”) in which to attack us as we discussed in chapter 8.
Similarly, we can’t help getting anxious at times. However, we cannot afford to remain anxious. We need to remind ourselves that God is faithful, and He loves us, and He will take good care of us. His grace is sufficient for us. And He will make everything work out for our long-term, eternal good if we love Him. No exceptions (Romans 8:28).
Praise and worship are a good way to remind ourselves that God is good, that He loves us, and that we can trust Him. David said:
O magnify the Lord with me, and let us exalt his name together. (Psalm 34:3)
The term “magnify” can’t mean making God any bigger than He already is, because that is impossible since God is already infinite. Therefore, it must mean making ourselves become more aware of how great God really is. In other words, as we focus on God and on His greatness, His goodness, His mercy, and His lovingkindness, then He appears greater in our eyes. And because of that, our problems seem so much smaller.
So what we are really doing is seeing things in proper proportion. In reality, any problem we could face is so small compared to God and His great love for us. For God, even death is small by comparison (1 Corinthians 15:53-55). He raised Jesus from the dead; and some day He will raise all believers from the dead.
We need to get our focus off our problems and on to God. On a practical note, we need to be aware of the problems and do whatever we can in practical terms to deal with them. However, when it comes to our emotions and our thoughts, our primary focus needs to be on the Lord God Almighty. The apostle Paul told us:
Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. (Philippians 4:8)
True, honest, just, pure, lovely (beautiful), good, virtuous, and worthy of praise are all attributes of God. So although we need to be aware of the bad stuff in our lives and do whatever we can to deal with it, our primary focus should be on God Himself. The Bible says it is the life of Christ in us that gives us the power and strength we need. When we are born again, He lives in us (abides in us), and it is His life that changes and transforms us.
I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me. (Galatians 2:20)
. . . to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. (Colossians 1:27, emphasis added)
When you drive your car, you look at the road ahead of you. You quickly check the mirrors, and you see sideways with your peripheral vision, but your primary focus has to be on the road that is directly ahead of you. Likewise, we can focus on God and look at the bad stuff with our peripheral vision. That will make it easier to cast our cares (concerns about the bad stuff) on God and leave them in His hands, trusting that He will take care of things in the right way—and in the right timing.
Casting our cares on God is a skill we can learn and a habit we can develop. We can ask God to teach us how to do it. We can ask Him to make us willing and able to do it. And we can ask Him to teach us not to grab those cares and take them back again after we have given them to Him.
God told us to do it. He wants us to do it. And His grace is sufficient for us. Therefore, He is willing and able to teach us how to do it. God can enable us to make casting our cares on Him become a way of life for us.
It’s a process. It can take time. When we succeed in casting a care on Him, then we should thank Him for it. When we fail, then we should repent and ask Him to help us do it.
Human parents teach their children how to do what they expect of them. Would our Heavenly Father do any less for us? Of course not.
The more we cast our cares on God, the more we will learn to trust Him at a deeper level. In addition, we will experience a new degree of peace and joy. That will be a blessing for us and for those who are close to us.
I can do all things through Christ which strengtheneth me. (Philippians 4:13)
by Fanny Crosby
Blessed assurance, Jesus is mine!
O what a foretaste of glory divine!
Heir of salvation, purchase of God,
Born of His Spirit, washed in His blood.
This is my story, this is my song,
Praising my Savior all the day long;
This is my story, this is my song,
Praising my Savior all the day long.
Perfect submission, perfect delight,
Visions of rapture now burst on my sight;
Angels descending bring from above,
Echoes of mercy, whispers of love.
This is my story, this is my song,
Praising my Savior all the day long;
This is my story, this is my song,
Praising my Savior all the day long.
Perfect submission, all is at rest;
I in my Savior am happy and blest,
Watching and waiting, looking above,
Filled with His goodness, lost in His love…
(Maria Kneas is author of Strength for Tough Times and How to Prepare for Hard Times and Persecution.)