WELCOME TO ISTORIA

“I went to Jerusalem to become acquainted (Greek:istoria) with Cephas.” Paul’s words in Galatians 1:18.


Sexism and Culture Deform the Masterpiece of God Called "An Adolescent Girl"

Yesterday I read a fascinating book entitled Reviving Ophelia, written by Mary Pipher, Ph.D, a clinical psychologist who lives in Lincoln, Nebraska. Mary is not an evangelical believer, but her insights into the conflict within the souls of adolescent girls are some of the most powerful I've seen. I've long believed that psychologists know all the right questions to ask but seldom have the right answers. Dr. Pipher seems to have found a measure of both. I personally think her book, though written in the mid-1990's, ought to be required reading for anyone who ministers the good news of Jesus Christ to girls from the ages of 11 to 18. All truth is from God, regardless of the secondary source from which you read it. Mary Pipher helps those who know Christ to understand the battle going on in the minds of young ladies who may not know Him. The following lengthy quotes from Reviving Ophelia convey some profound insight regarding adolescent girls, peer pressure and the sexualization of Western culture.

I realize that some evangelical conservatives who read Mary Pipher would prefer John Piper on the subject of adolescent girls and women. However, I think Mary Pipher comes closer to the biblical truth that God uniquely and majestically creates each young woman into a masterpiece of abilities, talents and gifts. Sin plays its part in destroying the image of God in the life of a woman, but Pipher makes a very good argument that sexism and Western cultural rituals have played an even greater role in deforming the uniqueness, character and self-perception of adolescent girls. Read on:

"Psychology has a long history of ignoring girls this age. Until recently adolescent girls haven't been studied by the academics, and they have long baffled therapists ...Simone de Beauvoir believed adolescence is when girls realize that men have the power and that their power comes from consenting to become submissive adored objects. Dr. Beauoir says, "Young girls slowly bury their childhood, put away their independent and imperious selves and submissivley enter adult existence." Adolescent girls experience a conflict between their autonomous selves and their need to be feminine, between their status as human beings and their vocation as females. Dr. Beauvior says, "Girls stop being and start seeming."

Girls become "female impersonators" who fit their whole selves into small, crowded spaces. Vibrant, confident girls become shy, doubting young women. Girls stop thinking, "Who am I? What do I want?" and start thinking, "What must I do to please others?"

Olive Schreiner wrote of her experiences as a young girl in The Story of the African Farm. "The world tells us what we are to be and shape us by the ends it sets before us. To men it says, work. To us it says, seem. The less a woman has in her head the lighter she is for carrying." She described the finishing school that she attended in this way: "It was a machine for condensing the soul into the smallest possible area. I have seen some souls so compressed that they would have filled a small thimble."

Adolescence is when girls experience social pressure to put aside their authentic selves and to display only a small portion of their gifts. This pressure disorients and depresses most girls. They sense the pressure to be someone they are not ... Parents know only too well that something is happening to their daughters. Calm, considerate daughters grow moody, demanding and distant. Girls who loved to talk are sullen and secretive. Girls who like to hug now bristle when touched. Mothers complain that they can do nothing right in the eyes of their daughters. Involved fathers bemoan their sudden banishment from their daughters' lives. But few parents realize how universal their experiences are. Their daughters are entering a new land, a dangerous place that parents can scarcely comprehend.

With puberty, girls face enormous cultural pressure to split into false selves. The pressure comes from schools, magazines, music, television, advertisements and movies. It comes from peers. Girls can be true to themselves and risk abandonment by their peers, or they can reject their true selves and be socially acceptable. Most girls choose to be socially accepted and split into two selves, one that is authentic and one that is culturally scripted (emphasis mine). In public they become who they are supposed to be ... While the rules for proper female behavior aren't clearly stated, the punishment for breaking them is harsh. Girls who speak frankly are labeled as bitches. Girls who are not attractive and skinny are scorned. The rules are reinforced by the visual images in soft- and hard-core pornography, by song lyrics, by casuual remarks, by criticism, by teasing and by jokes.

To totally accept the cultural definitions of feminity and conform to the pressures is to kill self. Girls who do this are the "Muffy's and "Barbie dolls" with hair and smiles in place and a terrible deadness underneath. They are the one who make me want to shout "Don't give up, fight back." Often girls who try to conform overshoot the mark. For example, girls with anexoria have tried too hard to be slender, feminine and perfect. They have become thin, shiny packages, outwardly carefully wrapped and inwardly a total muddle.

Girls have long been trained to be feminine and beautiful at considerable cost to their humanity. They have long been evaluated on the basis of appearance and caught in myriad double binds: achieve, but not too much; be polite, but be yourself; be feminine and adult; be aware of our cultural heritage, but don't comment on sexism. Another way to describe this femininity training is to call it false self-training. Girls are trained to be less than who they really are. They are trained to be what the culture wants of its young women, not what they themselves want to become.

America today is a girl-destroying place. Everywhere girls are encouraged to sacrifice their true selves. Their parents may fight to protect them, but their parents have limited power. Many girls lose contact with their true selves, and when they do, they become extraordinarily vulnerable to a culture that is all too happy to use them for its purposes.

Intelligent resistance keeps the true self alive." (From pages 22-23; 37-38; 44).

Spurgeon on the Difference Between a Political Liberal and a Political Conservative

With the national elections just a month away, I wondered if Charles Spurgeon ever commented on politics while serving as pastor of the Metropolitan Tabernacle in London, England during the 19th Century. I found this quote from Spurgeon regarding the differences between liberals and conservatives.

"I have long ago found out that pretty things on paper had better be kept there. I knew a man with a plan for growing plum trees in hedges as they do in Kent, but he never looked to see whether the soil would suit, and so he lost the trees which he put in, and there was an end of his dreams. The wise voter will examine the politician, and consider the veracity of his hopes by passing new bills and spending more of your money.
Someone recently told me that at a table of people trying to solve a problem, the Liberal will make a proposal that sounds good, but the Conservative will ask, 'Will it work?'"


From John Ploughman's Pictures by Charles Haddon Spurgeon

The New Covenant Is Not Just a Theology, It's a Way of Life

Recently I had a very sincere Christian man tell me that  God had not been happy with him because he had not been totally sold out and committed to follow the Lord and His ways. The young man told me that  "pride" and "selfishness" had been a problem with him in his ministry, and he believed he had received an illness from God as a way for the Lord to get his attention. He had been reading the Old Testament, particularly the prophets and the Psalms, where God's people cried out to Him because His wrath was upon them due to their unfaithfulness. The young man, following the example of Old Testament Israel,  began to pray and confess his sins during his illness. He even told God to make him sicker if there was more pride and selfishness that needed to be alleviated from his life. Sure enough, he grew worse and the illness became so bad he finally asked God to relent. He wondered what I thought about people in the church who were not totally sold out to to the Lord. He inquired whether or not I believed God brings His people to pure living and holy conduct through affliction and fear of God's wrath. He felt he had personally experienced the anger of God and had come through it holier and more committed than before the illness. He wanted some pastoral counsel on how to keep his life "pure" and avoid future manifestations of God's wrath.

His question was very sincere, and I wished to answer him in a respectful, helpful manner. I began by acknowledging I could be wrong in what I was about to tell him, but I believed so strongly in what he was about to hear that I would resign from my ministry if it could be satisfactorily proven to me from Scripture that I was wrong.

I told him that I could not recall anything I had ever done in my life for the Lord that was not somehow, in someway, tainted with sin. Whether it be visiting the hospitals, preaching a message, conducting a funeral, or any other activity normally associated with "ministry," I told him I didn't think I had ever experienced a moment when I had been fully committed or fully devoted to God. In addition, I could not envision a time in my life where I could ever be one hundred percent sold out to Christ. He seemed surprised by what I told him, but then he was shocked by what I said next. I told him that I did not believe God was bothered by my lack of commitment to Him or the presence of selfishness or pride in my life, nor was I, because Christ had removed all the just anger and wrath of  God  due me for my sins. God would never withhold His blessings, His goodness, or His love from me because of my poor performance or unfaithfulness to Him because Christ guaranteed I would only and always receive blessings and goodness from God. I then explained to him the basis for my belief and how it differed from the way he believed and lived his life.

I told the young man I felt he had been living his Christian life based upon the principles God built into the old agreement between the nation of Israel and Himself. This agreement is called "the old covenant" in Scripture. It revolved around the law of God and Israel's corresponding faithfulness and obedience to that law. If Israel obeyed, God would bless. If Israel disobeyed, the judgment and wrath of God would be poured out on God's people through affliction and other enemies God brought into Israel's path to chasten them for their sins. For example, Israel was conquered by the Babylonians because Israel had violated God's Sabbath commandment. Their captivity in Babylon corresponded to the number of years the Sabbath commandment was not kept by Israel (70). The Old Covenent was an agreement based upon God's law and Israel's agreement to keep it and be blessed or break it and experience God's wrath.

However, in the new agreement between God and man called "The New Covenant," Jesus Christ, sent by God Himself, came to fulfill the law in the sinner's place. Whether it be the law of conscience, natural law, or the covenantal law of Israel, Jesus Christ perfectly obeyed God's law in my stead. Likewise, in His death Jesus fulfilled the law by bearing the just punishment and righteous wrath of a holy God due my unfaithfulness and sin. My trust in the person and work of Christ has brought to me "the great exchange." God has given to His Son all my sins and the consequences of them (God's wrath) and He has given to me all the righteousness of Christ earned by Christ's perfect and complete obedience to God's law and the consequences of that perfect obedience (God's blessing). 

For this reason the mercies, grace and blessings of God are mine forever because of Christ and His performance on my behalf. God treats me as if I was perfectly righteous because He sees the righteousness of His Son in me. I don't have to worry about being "completely sold out" to God in order to earn His favor, but rather, I daily rest in the person and performance of Jesus Christ on my behalf and continually receive His favor. I have "peace" with God because I rest in Christ. This leads me to live according to the following principles:

(1). I don't have to shout at God to get His attention, or have multiple people pray to get God to "do something" on my behalf; the Lord is near, and He is good to me at all times (Phil. 4:5-7; Romans 8:28).

(2). I don't ever think of God's goodness to me in terms of my obedience to God through obeying His law; rather, I see God's continual delight in being everlastingly good to me because of Christ's obedience on my behalf.

(3). I never barter or bargain with God by asking Him to do something for me and then promising Him something in return; rather, I trust God's faithfulness to me even in periods of my own unfaithfulness because of Jesus Christ's personal obedience in my stead.

(4). I never avoid sin out of "fear" of God's wrath; I avoid sin because my understanding of God's love and goodness to me in Jesus Christ deepens.

(5). I am able to acknowledge my own sins to others--including my pride and my selfishness--because I know I am accepted by God the way I am, and He is in the business of making me into the person I will become.

When I finished visiting with this young man I could tell he had been given some things to think about. I don't know whether or not he will ultimately agree with me, but I hope the summary of our conversation gives you a glimpse into my belief that the New Covenant is not just a theology, it is a way of life.

One Has to Admire the Bold Consistency and Application by John Calvin in His Views on Women


In these dying days of evangelical patriarchalism, many believers in male superiority and male authority over females try to soft pedal their views. When patriarchalists--who  prefer the name "complementarians"--are challenged that their interpretations of Scripture are actually a belief that males are superior to females, and that they are teaching females were only created to enrich the lives of males, they cry "foul" and object to such a characterization of their views on men and women.

However, John Calvin, one of the fathers of evangelical patriarchalism in protestant circles, was quite consistent in applying his patriarchal theological views to daily life. What he theologically believed regarding women was practically applied in every day living. The consistency of the way he lived with the things he believed is evident. Calvin wrote in his commentary on I Corinthians the following:

"As far as the external connections and social propriety are concerned, the man takes his lead from Christ, and the woman from the man, so that they do not stand on the same level, but this inequality exists ... Because he is made subject to Christ and that includes the condition that he take first place in the control of the household and its affairs. For in his home the father of the family is like a king... The man is in authority, and the woman is in subjection to him ... In I Tim. 2:12 he debars women from speaking in church altogether ... because of the pre-eminence which God has given to the man, so that he might be superior to the woman ... The woman took her origin from the man, and that therefore she has a lower standing ... The woman was created for the express purpose of greatly enriching the man's life ... Paul looks higher, viz. to the eternal law of God, which had made the female sex subject to the authority of men. Therefore all women are born to submit to the pre-eminence of the male sex ... Let the man therefore carry out his function as the head, having supremacy over her; let the woman perform her function as the body, giving help to him ... Let the woman be content in her position for subjection, and not feel indignant because she has to play second fiddle to the superior sex"(translated by John W. Frazer, Eerdmans, 1996, pp. 229ff.).

I do wish modern patriarchalists would be as bold in their declarations as Calvin. Faulty interpretations of Scripture are not nearly as evident when the application of the theology is covered up. In other words, we have a great many professing "complementarians" (patriarchalists) who are functioning egalitarians. Such hypocrisy is not healthy for anyone. I personally told Paige Patterson I admired his consistency in removing Sheri Klouda from her position as Hebrew at Southwestern--he was living the way he believed. I then told him I would do everything in my power to help people see his beliefs were totally, one hundred percent diametrically opposite of the Scriptures and the teachings of Jesus Christ.

One of these days the Scriptural teaching of the equality of men and women in Jesus Christ will be the standard view of conservative, evangelical churches because it is precisely what the Bible teaches. Until then, it would be helpful if those who theologically believe in male superiority and male authority over the female gender would be as bold and direct as Calvin in terms of the application of that theology into daily living.

It would help people see the utter ridiculousness of their beliefs and the tragedy of falsely interpreting the Bible to support such absurdities.

Searching Together, Edited by Jon Zens, Is By Far the Best Theological Journal for the Money

One of my favorite theologians is Jon Zens. Jon edits the quarterly periodical called Searching Together, formerly known as the Baptist Reformation Review. Jon is thoroughly biblical, imminently concerned with the Scriptures being interpreted through the lens of the person and work of Jesus Christ, and unafraid to challenge systems of thought that run counter to the clear and plain teaching of Jesus Christ in the New Covenant Scriptures.

The best $10.00 you will ever spend is the yearly subscription to Searching Together. The next issue to be released will challenge the traditional Christian view of death and the afterlife by proposing the Scripture clearly teaches that death is the Christian's enemy, specifically his last enemy,  and is only conquered by Christ at the believer's personal resurrection. Political columnist Cal Thomas, who has publicly acknowledged the contributions of Searching Together to his own Christian thinking, personally purchased 100 copies of the 1997 issue on God and Country, calling it the best biblical approach to the subject he has ever read.

In this day of shallow thinking and hollow Christian teaching, Searching Together is like a deluxe steak dinner compared to the typical ice cream fare of evangelical churches. The entire collection of the previously published quarterlies of Searching Together is available for a mere $50.00. For those of you with small book allowances, take it from me, it's the best investment you will ever make for your personal library.

Pastors Are Among the People, Not Over the People

Jon Zens is our guest for Emmanuel's Fall Bible Conference which can be viewed via live streaming at 6:30 p.m. central time Monday, Tuesday and Wednesday of this week (September 20th-22nd). One of Jon's good friends is Frank Viola, Christian author of Pagan Christianity, and a thought provoking biblical scholar.

Recently I came across an excellent article by Frank Viola encouraging men called to pastor and shepherd people not to dominate, control, or exert "authority" over their flocks. The entire article can be read online, but I thought a pertinent section spoke biblically and directly against some of the practices of pastors within the Southern Baptist Convention. If we pastors could all catch the spirit of what Frank writes below, 95% of church problems would be resolved. Frank Viola writes:

"In Acts 20:28, Paul tells the elders, “Be on your guard for yourself and for all the flock, among which the Holy Spirit has made you overseers.” Notice what he says: “You, elders, are among the flock, and the Holy Spirit has made you overseers.” Not over the flock; among the flock. Among the flock! Among the flock to do what? “To shepherd the church of God.” Not to control the flock, but to care for it. To serve it. The elders are overseers, not overlords! The word “overseer” means one who looks out for the good of the saints, not for his own personal interests. Yet because overseers care for the saints, they are called shepherds also. And a shepherd (pastor) is simply a metaphor, it is not a title nor an office. In the first-century churches, all the brothers and sisters take care of one another. All of them take care of one another! But the shepherds are the older, wiser ones that do it best. They are the examples for everyone else. Let me put it this way. Every brother and sister is to do what a true shepherd/elder does. The elders are but examples to all. Now hold on to your chair. Get ready. It’s going to be heavy, brothers. Look at Acts 20:33. I want you to read very slowly verses 33 to 35. Follow this: “I, Paul, have lusted after no one’s silver or gold or apparel. Yes, you elders know that my hands have provided for my necessities, and for those who were with me. I have shown you in every way, by laboring like this, that you, elders, must support the weak. And remember the words of the Lord Jesus, that He said, It is more blessed to give than to receive.”

Now, brothers, let’s get the scene. Paul, an apostle sent by God, spends three years raising up a church in Ephesus. Before he leaves, he acknowledges the older brothers, the elders. He says to them, “Take care of God’s people if there is a problem.” He did not say, “Lord over them. Control them. Do all the teaching and preaching.” Nor did he say, “You are their leaders. They must obey you.” He didn’t say that. Four years after the church in Ephesus is planted, Paul meets with the Ephesian elders at Miletus. He says them, “Brothers, the Holy Spirit has given you a gift to care for the Lord’s people. They are the flock of God; not your flock. It’s the flock of God, purchased with His own blood. You are among them, not over them. Brothers, when I was with you I worked with my hands. I paid for my own needs, and I also paid for the needs of the men I trained. By doing this, I gave you an example. Elders, shepherds of Ephesus, remember my example. That I did not take anything from God’s people! I gave to them! I did not take from them! Follow my example.” And that is what an elder is, brothers. He is a person that gives! He doesn’t receive! Brothers, think about this. Just think about it."

Do You Define "Church" the Way the Bible Defines It?

Last Wednesday night I gave an exegesis and interpretation of I Corinthians 14:34-35 where the Apostle Paul writes:

"As in all the churches of the saints, the women should keep silent in the churches. For they are not permitted to speak, but they should be subordinate, as even the Law says. If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church" (I Corinthians 14:34-35).

I showed how these two verses articulated the views of Judaizers in the Corinthian church who sought to bring the 1st Century synagogue traditions into the Christian assembly. These Judaizers were "zealous for the Law," or the teachings of the Talmud (Acts 21:21), and caused all kinds of problems in the early church. Paul is blunt about their them in II Corinthians 11, calling them "false apostles" and "deceitful workers" (II Cor. 11:13), and telling the Christians at Corinth to resist the false practices of the Judaizers and stand firm to the New Covenant "traditions" that Paul had taught them (see  I Corinthians 11:2).

Paul taught that all the members of the assembly, both male and female, could participate in congregational worship (see I Cor. 14:31 and 14:39), and it is expected that women in the church will publicly pray and teach just as men publicly pray and teach (see I Corinthians 11:5). The entire discourse of the New Covenant Scriptures is that God's priesthood is composed of males and females, slave and free, Jews and Gentiles. There is no separation of race, nationality, gender or color in the God's New Covenant priesthood. Each of us has been made a priest (Revelation 1:5) and we all form a royal priesthood (I Peter 2:9).

So, the startling prohibition of I Corinthians 14:34-35 seems discordant and unconnected to the rest of the New Covenant Scriptures. There's a reason for this -- it is.

Paul is quoting the views of the Judaizers regarding women in I Corinthians 14:34-35. He quotes it in order to correct the Judaizers' false views which were being imposed upon the early Christian churches, including the church at Corinth. The Judaizers had been taught four things about the role of women in the synagogues when they were Jews, and they wished to make "the church" conform to these restrictions.

(1). The Jews believed women were not qualified to be learners in the synagogue because the talmudic literature forbad them from learning. Their presence in the synagogue was tolerated, but they were to be unobtrusive and silent, never interferring with the work of the men. The Judaizers wished this tradition to be carried over into all the churches. But Paul argues throughout I Corinthians for full participation of women within the assembly (see I Corinthians 14:31 and 39).

(2). The Jews recognized that a woman in the synagogue might at some point wish to move from passive attendance to actually learning something in the synagogue, but this was viewed as an exceptional occurance and not the norm. Therefore, on the rare occasion a woman desired to ask a question in order to learn, she was instructed to maintain her silence in the assembly and wait to ask her husband after leaving the synagogue and returning home. The Judaizers wished to keep the same passivity of women in the earkt Christian churches. But Paul expects women to pray and prophesy, the two acts of worship in the assembly, in the same manner that men pray and prophesy. Women compose half the priesthood (see I Corinthians 11:5).

(3). There is the assumption in the synagogue that all Jewish women would be married; it was even expected by leaders in the synagogue that Jewish women would marry. The Judaizers believed the same thing should be true about all women in the early church. But Paul argues his preference that Christian women remain single for the purpose of ministry (see I Corinthians 7:34).

(4). The Jews believed, and it was reinforced by the Talmud, that only the males should receive religious instruction. Jewish husbands were the source of their wives learning. Women should remain silent within the context of the synagogue. The Judaizers carried this tradition into the early churches and taught just as firmly that all Christian women should be silent in the churches. But Paul has taught that the priesthood of God is composed of both males and females, and there is an equality within the priesthood in both role and function (see I Corinthians 11:11 and Galations 3:28-29)

I taught Wednesday night that Paul states the Judaizers beliefs about women in I Corinthians 14:34-35 to only refute it. In other words, the "women keep silent" passage is not God's commandment, but it is the Judaizers corrupt teaching. I showed them additional internal evidence that identifies this as false Judaizer teaching, including the Greek conjuction prior to verse 36, the absence of quotations in the original Greek which caused many translators to be unable to identify the verses as from another, and the important verses before and after the text that shows Paul's teaching that corrects the Judaizers' false beliefs. I then spent the remaining few minutes of the Bible study reviewing the overwhelming number of verses, including those from Paul's own letters, which are diametrically opposed to the principles taught by the Judaizers. If you think I Corinthians 14:33-35 is from God and not the Judaizers, then you will have a hard time explaining how the rest of the Word of God contradicts the teaching of I Corinthians 14:34-35.

We always have a question and answer time at the end of Bible study and a new member of our church, a woman about seventy years of age who was life long member of a traditional SBC church in Nevada,desired to comment about what I had taught. She was seated next to her husband, and she raised her hand to be recognized and was called upon, she spoke and disagreed quite strongly with my interpretation. She believed I Corinthians 14:33-35 was a COMMANDMENT FROM GOD and after explaining her reasoning, she conluded emphatically that God wanted women to be silent "in church."

When she was finished I gently suggested that if she believed my interpretation of I Corinthians 11:34-35 was wrong and her's was right, then she should have never raised her hand to be recognized, she should have never voiced her beliefs in the assembly, and she should have waited until she and her husband arrived  home before she asked a question of HIM or made a comment to HIM about what I had taught. That is what the text says! So either she must believe that what I'm teaching is right and then she is FREE to ask questions of her pastor, at any time, any place, for any reason the assembly is gathered, or she must be true to and consistent with her beliefs and remain absolutely silent in church.

Her response?

She said she was not "in church," so she could speak. Mind you, we were in our Fellowship Hall on Wednesday night with a couple of hundred believers present. There were numerous other small groups from our church meeting throughout our facility and around the city that night. But, in our new member's mind, we were not "in church" that night because we weren't in the "auditorium" and having a typical Sunday morning "church" service.

Her comment led me to to think many Southern Baptists don't have a working, biblical understanding of what the church is. Traditional Southern Baptists often seem more Jewish or Roman Catholic in their views of the assembly (church) and authority (clerics) than the writers of the New Testament. I believe that the Bible teaches that where two or three are gathered in the name of the Jesus Christ, the assembly is gathered and Christ is at the center of His people. So Wednesday night is as much church as Sunday morning. Tuesday night small group is as much church as Wednesday night Bible study. Tuesday morning's gathering for fellowship, service and worship is as much church as Sunday night's discipleship classes.

We, the people, are His church, and when or where we assemble, as few as two or three, His church is convened.

So move over Judaizers; all the people of God are free to function.

In His Grace,

Wade

The Triumph of John and Betty Stam and the Lessons for 21st Century Christians

John Stam is our missions pastor at Emmanuel Baptist Church, Enid, Oklahoma. He and his family have been a part of our church for years. After serving as our education pastor and then our school headmaster over the past decade, John became our full-time missions pastor this past April 1, 2010. He bears the name of his great uncle, John Stam (pictured left), a 1932 graduate of Moody Bible Institute and a Christian martyr. The elder John, along with his wife, Betty Stam, were martyred in December 1934 while serving the Chinese people in the river valley west of Shanghai. The story of John and Betty Stam is best told by Geraldine Taylor--daughter-in-law to Hudson Taylor, the man who founded the China Inland Mission--in her classic work The Triumph of John and Betty Stam.

John and Betty met each other at Moody Bible Institute and since Betty was a year older than John, she sailed for China as a missionary in 1931, he a year later in 1931. After a year long courtship in China,  evangelist and missionary Reuben A. Torrey performed the marriage ceremony for the Stam's on October 25, 1933, in Tsinan, China. John was twenty-six; Betty was twenty-seven. The region where the Stam's served was particularly dangerous because of the civil war between the Chinese Nationalist Party and the Chinese Communist Party. Eleven months after their wedding, on September 11, 1934, Betty Stam gave birth to a baby girl the Stam's named Helen Priscilla.

Three months later the Stams were beheaded by the Communists on a hill outside Miaosheo while their baby Helen lay hidden in a blanket. To honor the account of how the Stam's died, I will quote verbatim from Geraldine Taylor's The Triumph of John and Betty Stam.

Painfully bound with ropes, their hands behind them, stripped of their outer garments, and John barefooted (he had given Betty his socks to wear), they passed down the street where he was known to many, while the Reds shouted their ridicule and called the people to come and see the execution.

Like their Master, they were led up a little hill outside the town. There, in a clump of pine trees, the Communists harangued the unwilling onlookers, too terror-stricken to utter protest—But no, one broke the ranks! The doctor of the place and a Christian, he expressed the feelings of many when he fell on his knees and pleaded for the life of his friends. Angrily repulsed by the Reds, he still persisted, until he was dragged away as a prisoner, to suffer death when it appeared that he too was a follower of Christ.

John had turned to the leader of the band, asking mercy for this man. When he was sharply ordered to kneel—and the look of joy on his face, afterwards, told of the unseen Presence with them as his spirit was released—Betty was seen to quiver, but only for a moment. Bound as she was, she fell on her knees beside him. A quick command, the flash of a sword which mercifully she did not see—and they were reunited.
Many Christians are unfamiliar with the story John and Betty Stam, but their lives have much to teach us about serving Christ in a dangerous world, focusing on the eternal rather than the temporal, and never settling for worldly riches or fame. I can't help but think about how soft we American Christians have become after reading the account of the Stam's death. We expect security and personal comforts, but we have never been given any guarantees of material or temporal blessings for tomorrow. The killing fields of this world may make us one of their victims. There is, however, nothing to fear. Whether death comes from the sword, or a gun, or a bomb, or nuclear war, the moment of our death ushers us into an eternity of rich blessing and unspeakable love. The Apostle Paul called death "far better" (literally: very much better) than life in Philippians 1:23.

At lunch yesterday John told me that his aunt, Helen, the daughter of John and Betty Stam, is still living. She resides in Philadelphia and turns 76 this Saturday. Helen never married, though she changed her last name because she disliked the notoriety of being "the miracle baby" who escaped certain death at the hands of the Reds. John and I are trying to arrange a visit with her on her birthday.Let me encourage you to purchase a copy of The Triumph of John and Betty Stam. In my experience God uses the extraordinary testimonies of people like the Stams to bring encouragement to his church. I'll close with an anecdote that is heartwarming.

When our pastor of missions was in college he was caught in a snow storm heading back to Wheaton. He called his father and was told to get a hotel and to wait until the storm cleared before continuing his journey to teh college. When John informed his dad he had no money, it was suggested that John call the local Baptist pastor.

John looked in the phone book and found the church phone number and called. The pastor answered the phone and John told him that he was a college student heading back to Wheaton, and he was stuck in the snow storm and wondered if the pastor would open the church and let John sleep on the back row of the church. There was silence on the end of the phone. John thought the pastor was trying to think of a polite way to say no, but then the pastor said: "What did you say your name was?"

"John Stam."

There was again silence. Then, after a few moments the pastor said, "I want you to come over and stay at our house."  John received directions to the parsonage and arrived a few minutes later. The pastor opened the door and escorted him into the dining room where the pastor's family was seated around the dinner table. The pastor's kids eyes were wide as saucers. John was invited to take a seat and the pastor's wife began serving him dinner. Then the pastor told John the following.

"John, it is my custom after dinner each evening to read to my children. For the past few dinners I have been reading to them from The Triumph of John and Betty Stam. Tonight, we came to the account of John and Betty's martyrdom and we all were mesmerized by the gripping account of how this couple gave their lives for the cause of Christ. One of my sons asked me the question, 'Dad, how can anyone call the beheadings of the Stams a triumph?" No sooner had he asked me that question when the phone rang and John Stam asked if he could sleep at our church. Are you related to the John Stam we've been reading about?"

John explained to the family that he bore the name of his great uncle and that the legacy of John and Betty Stam had greatly affected his own life and that of Valerie Elliott, his friend and fellow classmate at Wheaton. Valerie was the daughter of martyred missionary Jim Elliot, and Betty Stam (maiden name Betty Scott) had flown to visit with Valerie's mom's family (the Howards) when Elizabeth Howard (later Elliot) was just 12 years old. Elizabeth Elliot wrote in her personal memiors the impact that the 21 year old Betty Scott had on her and the decision she later made to marry a man called to missions and join him in the work in South America. John spent the rest of the evening explaining how God takes what the world calls tragedy and turns it into triumph. It was a marvelous visit for all involved.

John told me that his encounter with that family on that cold winter night led to the children attending Wheaton College themselves to prepare for the mission field.

I guess you could say the triumph of John and Betty Stam continues.

Who Has the "Authority" in a Marriage--the Husband or the Wife?

I was recently reading John McArthur's blog Grace to You, and came across a comment with several questions that I found interesting. I did not see any attempt to answer the lady's questions, so I thought I would respond here at Grace and Truth to You.  The woman wrote:

"I am concerned about a marriage situation in which the husband is a ob/gyn doctor. He believes they should not use birth control and delivers all their children at home. She is exhausted with the load of the continual pregnancies and the little ones. He is not willing to allow her to have outside help in the home. She would like to be able to limit the pregnancies. He rules! She submits. How does this fit in with God's balance of the man loving the woman? What are her options in this type of marriage? How can she disagree and be biblically correct? Any insights on this? I would love to hear them."

McArthur, Piper and other conservative Bible scholars I admire are fond of referring to the husband's "authority" over his wife. There is only one place in the entire New Testament, however, where the word "authority" (exousia) is used in reference to the husband and wife--I Corinthians 7:4:

"The wife has not authority (exousia) over her own body, but the husband. In the same manner, the husband has not authority (exousia) over his body, but the wife."

Authority in the marriage seems to be mutual between husband and wife. Paul goes on to affirm mutual authority by saying in the next verse that the sexual union in marriage is an act requring "mutual consent" or agreement. The Greek word is "symphonou" from which we get our the English word "symphony." In an orchestra there is harmony in the symphony when all instruments are played at the right time and the right place with mutual understanding and agreement. There is a discordant and disharmonious symphony if even one instrument strikes out on its own against the wishes of the rest.

So it is in marriage. The Bible is quite clear in its answer to the lady's questions above.

(1). There is no sexual union unless both the husband and wife agree.
(2). Multiple childbirths requires mutual consent, not the demands of one.
(3). Disagreement in marriage is not only biblical, it is expected, thus the instructions of I Corinthians 7.
(4). The loving spouse will honor the wishes of the one being loved and wait for mutual consent.
(5). Authority and submission, according to the sacred text, is mutual in the husband and wife relationship.

It's ironic to me that many inerrantists seem to want the sacred text to say that which it doesn't. It's time we actually believed the Bible and obeyed it.

In His Grace,

Wade