The Independent Spirit: Good, bad (sinful) or indifferent?

For better or for worse, a pattern of independence is evident in my life.

I am not proud nor embarrassed by this fact, a fact that is common knowledge to those who know me well. It is simply my life's reality.

Maybe this is true of you or someone you know. If so, how are we to understand the person with an  independent spirit? Is his or her independence sinful or not sinful towards God and others? Or does the good/bad categories not matter?

Below are some thoughts that include an autobiographical sketch.

Independence, USA

I became a Christian in 1992 through the ministry of Independent Bible Church in Port Angeles, Washington. IBC was, and remains, a member of the Independent Fundamental Churches of America (I.F.C.A.).

One of the things that attracted me to IBC was the "Independence" in its church name. As a not-yet Christian who had never attended a Bible-believing church before, I was wanting a church that was simply an independent (non-denominational) church that preached the Bible and pointed me to the Lord Jesus Christ. In leaving the Roman Catholic Church of my Connecticut upbringing when 18-years-old, I did not know what a Protestant was nor its denominational branches such as Baptist, Episcopal, Lutheran, Methodist, Presbyterian, etc.

Shortly after conversion to Christ, I served as an intern at Quilcene Bible Church, 1993-94. Located in the rural logging and oyster town of Quilcene, Washington, QBC continues to be a member of the Northwest Independent Church Extension. N.I.C.E. is a church planting ministry of I.F.C.A. in the Pacific Northwest.

In 2008, University Press of America served as the publisher of my works on the American evangelist James Brainerd Taylor (1801-1829). U.P.A. is a member of the Rowman & Littlefield Publishing Group, one of the largest and fastest-growing independent publishers and distributors in North America. R.L.P.G.'s motto is "Independent Publishing for Independent Minds."


With James Brainerd Taylor and 19th-century America being my primary historic interest and academic specialty, I am a considered an "independent scholar" by the American Society of Church History and other academic societies I am a member of. This designation is because I am not a member of a college or seminary faculty, serving the needs of academia.

As an American, our country's founding fathers wrote and adopted the Declaration of Independence. The historic document that severed us from Great Britain in 1776 was signed by the Continental Congress in Philadelphia's Independence Hall. Every July 4th Americans celebrate Independence Day.

Surrounded by Africans, Asians, Europeans, Middle Easterners and those from Oceania (especially Australia and New Zealand) during my 26 months in the melting pot that is Israel (May '09-June '11), I realized just how much we Americans--or at least this American--value our individual and political independence and freedom.

In November 2011, I became an individual member of the Fellowship of Independent Reformed Evangelicals (F.I.R.E.). I was a member of a F.I.R.E. church in Jerusalem for 2 years, and now am in the process of becoming a member of a newly begun (summer '09) F.I.R.E. church in Port Angeles, Washington.

Lastly, I have been an avid motorcyclist since 1990 and a member of the U.S.'s largest motorcyclist organization, American Motorcyclist Association, since 2007. Motorcyclists are known, of course, for their rugged and individualistic independence.

Circumstances, Disposition, Choices

As I review my own life and observe that of others, it seems that three factors are involved in a person's independent spirit.

Life's circumstances. From an early age, and like some others in their family environments, I have had to learn to do things myself. The answer was often "me" to the question, "If no one else is going to do it or teach me, then who will?" concerning a variety of life's skills, be it how to shave one's face to how to make money to pay for a pack of baseball cards when a kid.

Also, and as one born and raised in America, it seems Americans are born with an individualistic, independent attitude. This seemed especially true in the generally socially-cold New England of my upbringing (1976-91) where a family hardly knew or spoke to their neighbors.

Disposition. I have in mind a person's natural/innate temperament that has a bent towards independence. This in-and-of itself is not sinful.

However, this can also refer to a sinful disposition or inclination to not submit to God's authority, thereby rejecting the truth that it is God who "gives everyone life and breath and everything else" (Acts 17:25). A rejection of God's authority often leads to a rejection of man's authority; for instance, one's parents, boss at work or a school teacher. Independent people often do not like to cooperate with others or submit to authority.

Choices. Though circumstances and disposition play a part, an independent person still must be held accountable and responsible for the choices he or she has made. On certain occasions, and either to my or others' benefit or harm, I know I have intentionally chosen the way of independence over the way of dependence and reliance upon others.

Is Independence Sinful or Not Sinful towards God and others?
Yes and no. It depends.

No, if understood that one can a have a God-given personality that has an innate bent towards independence. For instance, many in leadership positions are often independent in nature. Moreover, being independent and self-sufficient on one's own land is commendable and not morally wrong. Senior citizens wanting to continue their independent lifestyles--and thereby not be a burden to family, friends or the government--can be commendable. Fill in your own example of non-sinful or spiritually-neutral independence.

Yes, if a person's independent ways leads to a rejection of a dependency upon God the Father, Son and Holy Spirit for physical and spiritual life. Yes, if by one's independence a person is being selfish and sins against others. And yes, if not submitting to God-ordained authority, be it at work, in the church or from one's government.

Any thoughts?

Happy New Year 2012 . . . "My only resolution, 'trust in Christ, daily and hourly'" . . . New Year's Day 1843 with "uncommon Christian" Mary E. Van Lennep (1821-1844)

Frontispiece to the
Memoir of Mrs. Mary E. Van Lennep.
With Mary's imprinted signature and vow,
"Jesus, I give my all to Thee."

From Port Angeles, Washington, USA, Uncommon Christian Ministries wishes you a Happy New Year!

To encourage and inspire the follower of the Lord Jesus Christ to continue to grow and mature in his or her faith in 2012 (Hebrews 6:1, 2 Peter 3:18--UCM's key Bible verses), here are some excerpts from the private journal of one of the earliest American missionaries to Turkey, Mary E. Van Lennep (1821-1844). The journal is dated January 1, 1843.

At the time of writing, Van Lennep was 21-years-old and just 8 months away from marriage and sailing overseas. She was in the midst of making final preparations for foreign missionary service in Turkey with her soon-to-be husband. As was somewhat common then, she left for overseas service (October 11, 1843) just weeks after getting married (September 4, 1843). The couple had their honeymoon in Niagara Falls, New York.

Twenty-one months after writing the journal entry, Van Lennep died at the age of 23.

Lord willing, one day I would like to write a biography on the "uncommon Christian" Van Lennep. For now, online excerpts such as this will have to suffice. (Van Lennep was born and raised only 4 miles from where I grew up in West Hartford, Connecticut, 1976-91).

About Van Lennep, the below biographical sketch is from the online Portraits of American Women in Religion, a part of the Library Company of Philadelphia (est. 1731 by Benjamin Franklin). I have added some additional information to the sketch.

BIOGRAPHY

Born in Hartford, Connecticut, Mary Elizabeth Van Lennep graduated from the Hartford Female Seminary in 1838. (Hartford Female Seminary was founded in 1823 by Catherine Beecher, the older sister of Harriet Beecher Stowe.)

Her father, the Rev. Joel Hawes (1789-1867), who had studied theology at Andover Theological Seminary and was an influential Second Great Awakening pastor-author of the First Congregational Church in Hartford (est. 1632, called today Center Church or First Church of Christ), was an advocate of missionary work.

After battling a long illness which kept her bedridden through much of 1841, she spent a year teaching Sunday school to other females, and in 1843 married the widower Rev. Henry J. Van Lennep (1815-1889), a missionary with the American Board of Commissioners for Foreign Missions (ABCFM, est. 1810). Shortly thereafter, Mary sailed with him and her father to the mission in Smyrna, Turkey (modern-day Izmir). 

She died of dysentery in Constantinople, Turkey (modern-day Istanbul) a year later at the age of 23. Her grave remains at the Ferikoy-Istanbul Protestant Cemetery.

The Memoir of Mrs. Mary E. Van Lennep, Missionary in Turkey (1847) was compiled by her mother (Louisa Fisher Hawes) from her journals and correspondence. The preface quotes one of Mrs. Van Lennep’s friends about her character, which she believed made her a model for other young women.

*NOTE: The 382-page memoir is available online and at no cost via Google Books.

Memoir of Mrs. Mary E. Van Lennep

JOURNAL EXCERPT

Sunday, January 1, 1843. This morning was our communion, and it did seem pleasant to have it come on the first day of the year. We sang "Our God, our help in ages past," a sublime hymn, and "On Jordan's stormy banks I stand."

My dear father's sermon was from Colossians 1:12; showing what was necessary in order to be prepared for the happiness of heaven. I could answer all the solemn tests with some satisfaction.

It was sweet to be around His table, and I did enter with my whole soul into the consecration of myself to Christ; and I did pray, that when the year came round again, I might be engaged for him [as a missionary] far away among the heathen. These precious privileges, these dear friends, are very dear to me, but I do hope I can leave them all, and I pray God that I may not be in the slightest thing deceived about my state.

I have resolved to go no step alone. I consecrate to Jesus, my time, my studies, my friends, my earthly store, and ask him to guide me every moment. O, he whose love brought him to die for us, will he not give us all things necessary to enable us to live for him? O, I know he will. My only resolution, or rather all my resolutions, are comprised in this one thing, 'trust in Christ, daily and hourly' . . . .

And now I give up myself, and all my dear friends, and my interests to Jesus, praying that this may be a year of the right hand of the Most High; that his kingdom may come, not only here, but in all our world. Amen.

I must notice the beautiful day which smiles upon us. The sky is bright and softly blue, and the snow lies upon the ground, and gives a sweet, home-like aspect to all the dwellings around. Yes, all is calm and bright and beautiful. My Father makes it all. And He who makes the natural world so lovely, is making the moral world shine brighter and brighter, and all the dark clouds of pollution shall be chased away.

One thing I like, and 'tis that I am learning to read the revealed word of God, as well as the natural word, and I am thankful that I am beginning better to comprehend and love its sacred pages.

*Taken from Louisa Fisher Hawes, Memoir of Mrs. Mary E. Van Lennep (Hartford, Conn.: Belknap & Hamersley, 1847), pages 175-76.

First Congregational Church (Center Church).
675 Main Street. Hartford, Connecticut.

Est. 1632.
The current (fourth) church structure built in 1807,
thus the church of Mary E. Van Lennep and her
pastor father, the Rev. Joel Hawes (1789-1867).

Inside of First Congregational Church (Center Church).
675 Main Street. Hartford, Connecticut.

King James Version (KJV) Bible, 400th anniversary . . . James Brainerd Taylor (1801-1829) and his "dear little book"

Throughout 2011, churches, seminaries, universities, historical associations and Bible societies throughout the English-speaking world are commemorating the 400th anniversary of the completion of the King James Version (Authorized Version) Bible.

For instance, on November 16, 2011, England's Queen Elizabeth II and other members of the British royal family attended a commemorative event at Westminster Abbey in London. The event was sponsored by the King James Bible Trust.

On the King James Bible Trust's website is a wealth of information and videos about the history and influence of the KJV, including videos from Prince Charles and Queen Elizabeth II.

No other English translation has had more influence on American and British language and culture than the KJV. It is indeed the book that has changed the world, as this 5-minute video from the New Zealand Bible Society shows:

The 1611 translation was done by 47 scholars, all of whom were members of the Church of England (Anglican Church). The New Testament was translated from Greek and the Old Testament was translated from Hebrew. The 7-year translation work (1604-11) occurred during the time of the famed playwright William Shakespeare (1564-1616).

In 1982, the New King James Version (NJKV) Bible was published by the American publisher Thomas Nelson Inc. It took 7 years for the committee of 130 biblical scholars, pastors and theologians to complete the translation. As with the KJV, so the NKJV also used the Textus Receptus (Received or Majority Text) for its translation of the New Testament.


James Brainerd Taylor, Dr. Peter Parker and Taylor's "dear little book" in China

Peter Parker (1804-1888), missionary to China

The American evangelist James Brainerd Taylor (1810-1829) made much use of his KJV Bible in his effort to be an "uncommon" Christian, defined by Taylor as "an eminently holy, self-denying, cross-bearing, Bible, everyday" Christian.

In God's providence, when James' brother Fitch W. Taylor (1803-1865) was in Canton (Guangzhou), China, serving as a chaplain on the first American naval ship to circumnavigate the globe (May 6, 1838–June 1840), Fitch was surprised to find his late brother’s "dear little book," his morocco-covered pocket KJV Bible.

The Bible was in the possession of the Yale-educated Dr. Peter Parker (1804–1888), the first Protestant medical missionary to China. The Bible was given to Parker by Fitch’s sister-in-law (the wife of brother Knowles Taylor) before Parker left New York City for China.

Fitch remembered seeing James “for hours, and daily, in absorbed and delightful study” with the “identical little volume” that Parker showed him. (As of this writing, the Bible has not been located yet by this biographer on J. B. Taylor.)

See Fitch W. Taylor, A Voyage Round the World, and Visits to Various Foreign Countries, in the United States Frigate Columbia; Attended by Her Consort The Sloop of War John Adams, and Commanded By Commodore George C. Read. . . ., 5th ed., vol. 2 (New Haven: H. Mansfield, and New York: D. Appleton and Co., 1846), page 137. Available online and for free at Google Books.

"O, to be mighty in the Scriptures" (Acts 18:24) . . . Of Intense Brightness excerpts

Below are some excerpts from my second book on Taylor entitled Of Intense Brightness: The Spirituality of Uncommon Christian James Brainerd Taylor (University Press of America, 2008), pages 10-13.

The excepts about J. B. Taylor's spirituality of biblicism are taken from the introductory essay to the 168-page work.

“Next to personal holiness, Mr. Taylor desired to be ‘mighty in the Scriptures’. . . . ‘O to be mighty in the Scriptures’ [Acts 18:24], was his frequent petition at the throne of grace.” (Memoir of James Brainerd Taylor, 2nd Edition, 1833, page 437).

That this desire of Taylor’s was not merely an intellectual one is known from comments by one of his contemporaries:

With constancy he searched the Scriptures—not for subjects of speculation—not as a mere intellectual exercise—but with a strong desire to ascertain what affections ought to be cherished, and what duties performed.

In the Bible, as in a mirror, he looked at himself; and in light of the Bible he contemplated every object that claimed his attention or solicited his affections. He was indeed a Bible Christian. Perhaps no one ever more implicitly subjected his whole being to the inspired word.   (Memoir, page 428.)

In a “Note by a friend,” we learn more about this seemingly “walking concordance” from another of his contemporaries:

Mr. Taylor’s familiarity with the contents of the Bible was observable by all with whom he associated.

It was an interesting trait in his habits of intercourse with friends, that, when the conversation seemed at a stand, he would take out his little pocket Bible, saying, “I guess I can find something here to amuse us;” and then would give a familiar exposition of some passage, and connect with the illustration some anecdote; at the same time repeating, and turning to parallel passages; so that no one could listen to him without being deeply interested.

So peculiarly happy was he in these familiar illustrations, that it was not an unfrequent thing to see those around him smile with delight, and at the next moment weep with deep emotion. There are many, who were often in his society, who will recognize the truth of this remark in their own experience.

He would often speak of his Bible, as “the dear little book.”

I was present at his examination [for a license to preach the gospel, October 7–8, 1828, in East Haddam, Connecticut], and never heard any man quote the Sacred Scriptures with such fluency, for confirmation of his doctrinal views, as the questions were successively proposed to him.   (Memoir, page 43-44 footnote.)

Indeed, the Princeton University and Yale Seminary-educated J. B. Taylor was, as John Wesley (1703–1791) claimed to be, homo unius libri (“a man of one book”).


And, like his deceased theological mentor Jonathan Edwards (1703-1758), Taylor was

Resolved, To study the Scriptures so steadily, constantly, and frequently, as that I may find, and plainly perceive, myself to grow in the knowledge of the same. (Resolution 28 of Edwards’ 70 Resolutions)

Due to Taylor's frequent usage of Scripture, some verses seemed to have been particularly treasured. These include (and are presented with the NKJV text):

● Deuteronomy 3:27: “Go up to the top of Pisgah, and lift your eyes toward the west, the north, the south, and the east; behold it with your eyes, for you shall not cross over this Jordan.”

● Joshua 13:1: “There remains very much land yet to be possessed.”

● Ecclesiastes 9:10: “Whatever your hand finds to do, do it with all your might; for there is no work or device or knowledge or wisdom in the grave where you are going.”

● Daniel 12:3: “Those who are wise shall shine like the brightness of the firmament, and those who turn many to righteousness like the stars forever and ever.”

● Matthew 10:16: “Be wise as serpents and harmless as doves.”

● John 13:7: “What I [Jesus] am doing you do not understand now, but you will know after this.”

● 1 Corinthians 15:10: “By the grace of God I am what I am.”

● 2 Corinthians 12:15: “I will very gladly spend and be spent for your souls.”

● 1 Peter 1:8: “Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory.”

Taylor hid the Word of God in his heart by memorizing Scripture so that he might not sin against God (Psalm 119:11).

Book Review, "Encyclopedia of New England" . . . New England Historical Association, Fall 2011 issue

As an independent scholar on early 19th-century America and the Connecticut-born evangelist James Brainerd Taylor (1801-1829), my book review of the 1,596-page The Encyclopedia of New England: The Culture and History of an American Region (Burt Feintuch and David Watters, editors; Yale University Press, 2005) appears in the Fall 2011 issue (Vol. 37, No. 2) of NEHA News: The Newsletter of the New England Historical Association.

To read the 600-word review on the NEHA website, click here or here. See pages 18 and 19.

Also, one can read the same review on Uncommon Christian Ministries' Amazon.com "Book Review" page by clicking here.

Formed in 1965, the New England Historical Association has about 800 members. It is the regional affiliate of the 14,000-member American Historical Association (est. 1889).

The purpose of NEHA "is to promote scholarly interchange and to enhance teaching and scholarship in history. While most of its members are college and university faculty, its active participants also include independent scholars, preservationists and museum-based scholars, historical society administrators, and secondary school faculty."

Though not a member of NEHA, I am a member of, among others, the American Society of Church History.

10th anniversary of 9/11 . . . Sermon: "Comfort for God's People in Our Uncertain Post-9/11 World" . . . Matthew 7:7-8

"Comfort for God's People in Our Uncertain Post-9/11 World" was the title of my sermon preached on the 10th anniversay of the 9/11 terrorist attacks on the U.S.

The sermon was based on the New Testament verses of Matthew 7:7-8.

The familiar words spoken by the Lord Jesus Christ--and that speak of persisent prayer--appear towards the end of his famous Sermon on the Mount:

Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened.

To listen online to the audio of the 50-minute sermon preached at Grace Church in my native West Hartford, Connecticut, click here or here (see 9/11/2011 date).

Grace Church (est. 2005) is pastored by Dr. Ted Bigelow, author of the recently released (January 2011) The Titus Mandate: Rescue, Protect, Reform (Paul's Plan That Rescues Christians From Dangerous Churches).

NOTE:
Just weeks after 9/11 took place, I preached a message from the Old Testament passage of Isaiah 55:1-13. The October 2001 sermon occured at Joyce Bible Church in Joyce, Washington.

If interested in a free audio CD of the message, contact Uncommon Christian Ministries.

Summary of 26 months in Israel, May 2009 to July 2011 . . . ministry, pilgrimage, sabbatical

A dream that began as a non-Christian at age 18 (1989) became reality for an amazing 26 months, May 9, 2009, to July 5, 2011. "Delight yourself in the LORD, and He will give you the desires of your heart," Psalm 37:4.

With the first visit being for 10 days in December 2005/January 2006, I revisited Israel for the sake of spiritual pilgrimage and ministry.

The over two years of living and ministering in the land of the Hebrew prophets, the Lord Jesus Christ, the Apostles, the early church and 19th-century Protestant pioneer missionaries also served as a self-imposed and self-funded sabbatical.

Below are the four main entities I was involved with. Two were Christian, one Jewish-based but very secular, and the other one non-religious/secular. All provided a great cross-cultural volunteer experience. I highly recommend them all.

But first . . .

Israel Nature and Parks Authority

In addition to the below, I made visits to Germany (February 2010), Jordan (April 2010), Egypt (October 2010), the Palestinian Territories (numerous visits) and a 5-week break in Canada and the U.S. (June-July 2010).

With use of a vehicle for 5 months in 2009, and use of the inexpensive public transportation system (buses, trains), I was able to visit most of the major Israeli national parks that preserve archaeological remains from Old Testament, New Testament and post-biblical times. It helped that Israel is small (about the size of New Jersey).

Plus, I visited a wide variety of museums (art, historical, military), nature parks (for hiking) and beaches, and attended Hebrew-speaking Messianic church services, Arab Christian services, Jewish synagogue services, Christian Zionist conferences and one Christian anti-Zionist/pro-Palestinian conference in the Palestinian city of Bethlehem, Arab and Jewish concerts, films (including the annual Jewish Film Festival in Jerusalem), lectures, Holocaust memorials, sporting events, English-speaking theatrical performances and cultural festivals.

On a sad note, two acts of terrorism in which a Christian was killed occurred during my time in Israel. On December 18, 2010, CMJ-U.K. worker Kristen Luken was stabbed to death while hiking in the Jerusalem Forest. On March 23, 2011, Wycliffe Bible Translator missionary and Hebrew University-Jerusalem student Mary Jane Gardner was killed at a Jerusalem bus stop bombing.

(1) CMJ Israel -- Investing in the Spiritual Rebirth of the Jewish People since 1809 . . . . Christ Church Guest House (Jerusalem)

The Church's Ministry Among the Jews (CMJ) was founded in 1809 in London by such prominent Christians as Charles Simeon and William Wilberforce. Although not the first evangelical Christian (Protestant) organization founded to serve the Jewish people, this Anglican missionary society is the longest standing.

The year 2009 marked the ministry's 200th anniversary, as well as the publication of Kelvin Crombie's Restoring Israel: 200 Years of the CMJ Story.

Christ Church Jerusalem
Church of England (Anglican)
Built 1849

CMJ has branches in Australia, Ireland, Israel, South Africa, U.K. and U.S.

To view a 10-minute video highlighting the history and current work of CMJ and entitled "Grafted Branches" (per Romans 11:24)," click here.

Completed in 1849 by CMJ, Christ Church in Old City Jerusalem is the oldest Protestant church in the Middle East. The Jewish symbols and Hebrew texts found in the church are reminders that the Christian faith is built upon the foundation of God's promises to the Hebrew patriarchs and prophets, and that His covenant purposes for Israel have not been canceled (Romans 11).

Christ Church is a founding member of the Fellowship of Confessing Anglicans (est. June 2008).

In exchange for free housing, food, educational opportunities and a periodic group outing, I volunteered 40-hours per week as a front desk receptionist at the CMJ-owned and operated Christ Church Guest House.

A team of 10-15 international volunteers worked alongside paid local staff at the 30-room guest house. The paid local staff consisted of Arab, Jewish and Russian believers in the Lord Jesus Christ.

Currently, the guest house is #6 of the 48 B&B's/Inns in Jerusalem ranked on TripAdvisor.com.

Living and working among the tourists and 35,000 or so Christian, Jewish and Muslim inhabitants of Jerusalem's .35-square-mile Old City was a tremendous international cross-cultural experience.

Christ Church Guest House
Jaffa Gate, Old City Jerusalem

(2) Voice in the Wilderness -- Preaching the Gospel in Israel

Founded in the early 1990's by a Jewish convert to Christianity, Voice in the Wilderness is a church and evangelistic ministry.

The British-born founder leads church services three times per week (one in English, two in English but with translation into Russian) and organizes weekly distribution outreaches--Bibles, Christian literature, CDs and DVDs--throughout Israel and the Palestinian Territories/West Bank. For instance, every Friday night VIW ministers among the many African and Asian immigrants in Tel Aviv, some of whom escaped from war-torn Darfur.

Voice in the Wilderness
Jerusalem, Israel

VIW also organizes periodic outreach trips to Egypt, Jordan, Kurdistan and Turkey. 

I especially liked the times of fellowship with other believers when on a VIW weekly desert hike in the Judean Mountains. Fond memories created.

Located just outside of Jerusalem's Old City, VIW served as my home church. I had the privilege of helping VIW by means of street evangelism and substitute preaching. With the founding pastor, I also attended the monthly Men in Ministry gatherings in Jerusalem. 

Here is a 10-minute video of VIW founder Antony S. and the story of his conversion to Christianity. It is entitled "How I Found the Jewish Messiah in Israel" and has been viewed over 43,000 times since 2007.

VIW is a member of the Fellowship of Independent Reformed Evangelicals (F.I.R.E.).

It is supported by, among others, Action International Ministries, Heart Cry Missionary Society and Zion's Hope Ministries.

Contact VIW if divinely led to volunteer or give financially.

(3) Sar-El -- The National Project of Volunteers For Israel

An affiliate of the Israel Defence Forces (IDF), Sar-El volunteers do non-combat civilian ("jobnik") work on an IDF base alongside and under the direction of the soldiers. 

Volunteers for Israel,
U.S. affiliate of Sar-El
Est. 1983

I spent a cumulative total of 10 weeks volunteering with Sar-El on 3 different Army bases: May 2009 and February 2011 (base on the Israel-Lebanon border), May 2011 (base near Beersheba in the Negev desert) and June 2011 (base in the Galilee area between Nazareth and Tiberias).

It was volunteering on an IDF Army base on my third "tour of duty" with Sar-El that I celebrated my 40th birthday.

The 5-day, 40-hour work week (Sunday-Thursday) was mainly in the logistical, maintaining, catering, supply and medical services.

In the evenings, there were various activities and educational presentations on such topics as the modern Hebrew language, Israel's ancient and modern history, Jewish holidays and traditions, and social and political issues in Israel.‏ Also, there were two Sar-El sponsored site-seeing trips for every 3-week program.

To view the 5-minute video "The Sar-El Volunteer Experience" produced by the IDF Film Unit, click here.

Since its beginning in 1983--during the First Lebanon War (Operation Peace for the Galilee)--and through the end of 2010, over 125,000 international volunteers have participated with Sar-El.

Last year (2010), 3,367 volunteered, with the most being from France (1,098) and the U.S. (1,045), and with 559 being non-Jewish (mostly Evangelical Protestant Christians), and with most being under the age of 25 (1,655).

Volunteers For Israel is the U.S.-based non-profit organization responsible for recruiting Americans to Sar-El. VFI seeks to "promote solidarity and goodwill among Israelis, American Jews and other friends of Israel."

Francis Kyle on IDF Army base in the Negev Desert, 1 of 3 bases
served on (non-combat) during 10 cumulative weeks (2009, 2011)

(4) Servas International -- Open Doors for Peace and Friendship

Founded in 1949, Servas International is the world's oldest international cultural exchange hospitality network. Its over 15,000 members are spread out in over 125 countries.

Servas International
Est. 1949

Though it has lost some of its early emphasis on world peace/pacifism, Servas has consultative status as a non-governmental organization (NGO) with the United Nations Economic and Social Council since 1998.

Though not a pacifist, I nevertheless signed up as an International Traveler with the U.S. Servas office. Over a 15 month period (April 2010 to June 2011), I visited 13 host families throughout Israel for a total of 38 nights.

Most of the hosts lived in rural areas (my favorite) and hosted me for 2-3 nights. All except one wife were secular/non-religious Jews (along with her husband, they were "illegal" settlers in the Palestinian-controlled West Bank), and all except one couple were over age 55.

Servas host in Ramat Gan, Israel, near Tel Aviv
June 2011

Once given a country's Host List, members schedule their own trips and pay for their own travel expenses.

Overnight lodging with the host is free though it is up to the host whether or not he/she/they have the time, energy and interest to accept a request for hosting.

Though not required, many hosts also fed me and gave me a tour of area sites.

For those wanting to meet locals in the country they are visiting, I recommend Servas and Couch Surfing.

Or, for those with space and a heart for people, become a host. (Travelers are not required to reciprocate and become hosts.)

Whether as a traveler or host--and though Servas is a non-religious organization--opportunities abound to be an ambassador for the Lord Jesus Christ (2 Corinthians 5:20).

Servas hosts in Arad, Israel
May 2011

"Essays to Do Good" by Cotton Mather . . . James Brainerd Taylor, do-gooder for God . . . Galatians 6:10

As I plod away at reading some of the influential 16th- to 19th-century books in the life of the American evangelist James Brainerd Taylor (1801-1829), the latest one was Essays To Do Good: addressed to all Christians, whether in public or private capacities (abridged title).
It was written by the prominent New England Puritan, Cotton Mather (1663-1728).

Among the 17 editions that appeared between 1800 and 1840, the 1816 "new and improved" London edition by editor George Burder is available online and for free at Google Books. It is a manageable and spiritually challenging 172 pages. (Burder's 1826 edition is also available at Google Books.)

Written in 1710, Essays To Do Good was popular among American and British Christians up to the mid-1800's. Harvard historian Perry Miller (1905-1963) considered it one of the most important books of the early eighteenth century.

The work even had a shaping influence on the non-Christian (Deist) Benjamin Franklin (1706-1790). The famed American diplomat-statesman-scientist read the work when eleven years old. At sixteen, he borrowed from the book's theme when he pretended to be a middle-aged widow named Silence Dogood. The fourteen satirical letters from his pseudonym Silence Dogood were published in the New England Courant from April to October 1722.

Here are some quotes from Essays To Do Good. All page numbers are from the 1816 edited edition by Burder.

+ A power and an opportunity to do good, not only gives a right to the doing of it, but makes the doing of it a duty.  (pp. vi, 4)

+ The firstborn of all devices to do good is in being born again [John 3:3,7; 1 Peter 1:23].  (p. 22)

+ Without abridging yourselves of your occasional thoughts on the question, 'What good may I do today?', fix a time, now and then, for more deliberate thoughts upon it. Cannot you find time (say, once a week and how suitably on the Lord's Day/Sunday) to take this question into consideration, 'What is there that I may do for the service of the glorious Lord, and for the welfare of those for whom I ought to be concerned?'  (p. 35) 

+ Those who devote themselves to good devices [works], and who duly observe their opportunities to do good, usually find a wonderful increase of their opportunities. The gracious providence of God affords this recompense to his diligent servants, that he will multiply their opportunities of being serviceable.  (p. 36) 

+ What I aim at is this: Let us try to do good with as much application of mind as wicked men employ in doing evil. When 'wickedness proceeds from the wicked [1 Samuel 24:13], it is done with both hands and greedily.' Why then may not we proceed in our useful engagements 'with both hands,' and 'greedily' watching for opportunities. . . . 'If you will not learn of good men, for shame, learn of the devil; he is never idle' (Hugh Latimer).  (p. 27) 

+ A workless faith is a worthless faith. (p.31)

+ Let no man pretend to the name of a Christian who does not approve the proposal of a perpetual endeavor to do good in the world. What pretension can such a man have to be a follower of the Good One?  (p. 18) 

+ Protestants, will you be out-done by Popish idolaters? O the vast pains which those [Roman Catholic] bigots have taken to carry on the Romish merchandise and idolatry!  (p. 155) 

+ 'Our rejoicing is this, the testimony of our conscience.' . . . 'A good action is its own reward.' Indeed, the pleasure that is experienced in the performance of good actions is inexpressible, is unparalleled, is angelical; it is a most refined pleasure, more to be envied than any sensual gratification. Pleasure was long since defined, 'The result of some excellent action.' This pleasure is a sort of holy luxury. Most pitiable are they who will continue strangers to it!  (p. 170)

With an emphasis on self-denial, "Up and be doing" as a life maxim, and Galatians 6:10 as an oft-repeated Bible verse in James Brainerd Taylor's journal and letters, it is easy to see the impact that Essays To Do Good had on the "uncommon" Christian.

On June 19, 1820, the then 19-year-old Taylor wrote from Lawrenceville, New Jersey, to one of his sisters:

'To do good and communicate forget not' [Hebrews 13:16] is a maxim which we should keep in continual remembrance. The more we conform our lives to it, the greater will be our resemblance to our blessed Savior as he lived among men [Acts 10:38]. To do good, we must seek opportunities; and then opportunities will frequently find us. 

Since reading Cotton Mather's 'Essays To Do Good,' I feel that I have been exceedingly deficient. In looking back to the time when I first made a public profession of religion [September 15, 1816] . . . I am constrained to say, O what a barren fig-tree I have been [Luke 13:6-9]! My leanness! My leanness! But blessed be the Lord, I have a desire to do good now. 

*From John Holt Rice and Benjamin Holt Rice, Memoir of James Brainerd Taylor, Second Stereotype Edition [New York: American Tract Society, 1833], 45-46.

In my estimation, Galatians 6:10 could really be used to summarize the Second Great Awakening that Taylor participated in. The verse reads:

Therefore, as we have opportunity, let us do good to all, and especially to those who are of the household of faith.

Because of the multitude of domestic and foreign Evangelical Protestant ministries that were established during the early 19th-century spiritual revival, this formative period of American history has been dubbed by some scholars as the Evangelical Empire and the Benevolent Empire. There was a great balance of the integration of faith and good works (Ephesians 2:8-10), with the student-evangelist J. B. Taylor being one of many examples that could be given.

Today's church in Mather and Taylor's native U.S. could learn much from Essays To Do Good. May we be striving uncommon Christians, "zealous for good works" (Titus 2:14) in response to our being justified by faith in Christ.