(see also PERSEVERANCE and ENDURANCE)
One of the most tragic events during the Reagan Presidency was the Sunday morning
terrorist bombing of the Marine barracks in Beirut, in which hundreds of Americans were
killed or wounded as they slept. Many of us can still recall the terrible scenes as the
dazed survivors worked to dig out their trapped brothers from beneath the rubble.
A few days after the tragedy, I recall coming across an extraordinary story. Marine
Corps Commandant Paul X Kelly, visited some of the wounded survivors then in a Frankfurt,
Germany, hospital. Among them was Corporal Jeffrey Lee Nashton, severely wounded in the
incident. Nashton had so many tubes running in and out of his body that a witness said he
looked more like a machine than a man; yet he survived.
As Kelly neared him, Nashton, struggling to move and racked with pain, motioned for a
piece of paper and a pen. He wrote a brief note and passed it back to the Commandant. On
the slip of paper were but two words -- "Semper Fi" the Latin motto of the
Marines meaning "forever faithful." With those two simple words Nashton spoke
for the millions of Americans who have sacrificed body and limb and their lives for their
country -- those who have remained faithful.
J. Dobson & Gary Bauer, Children at Risk, Word, 1990,
The time was the 19th of May, 1780. The place was Hartford, Connecticut. The day has
gone down in New England history as a terrible foretaste of Judgment Day. For at noon the
skies turned from blue to gray and by mid-afternoon had blackened over so densely that, in
that religious age, men fell on their knees and begged a final blessing before the end
came. The Connecticut House of Representatives was in session. And as some men fell down
and others clamored for an immediate adjournment, the Speaker of the House, one Colonel
Davenport, came to his feet. He silenced them and said these words: "The Day of
Judgment is either approaching or it is not. If it is not, there is no cause for
adjournment. If it is, I choose to be found doing my duty. I wish, therefore, that candles
may be brought."
Robert P. Dugan, Jr., Winning the New Civil War,
Mark Hatfield tells of touring Calcutta with Mother Teresa and visiting the so-called
"House of Dying," where sick children are cared for in their last days, and the
dispensary, where the poor line up by the hundreds to receive medical attention. Watching
Mother Teresa minister to these people, feeding and nursing those left by others to die,
Hatfield was overwhelmed by the sheer magnitude of the suffering she and her co-workers
face daily. "How can you bear the load without being crushed by it?" he asked.
Mother Teresa replied, "My dear Senator, I am not called to be successful, I am
called to be faithful."
Beyond Hunger, Beals
It was a stormy night in Birmingham, England, and Hudson Taylor was to speak at a
meeting at the Severn Street schoolroom. His hostess assured him that nobody would attend
on such a stormy night, but Taylor insisted on going. "I must go even if there is no
one but the doorkeeper." Less than a dozen people showed up, but the meeting was
marked with unusual spiritual power. Half of those present either became missionaries or
gave their children as missionaries; and the rest were faithful supporters of the China
Inland Mission for years to come.
W. Wiersbe, Wycliffe Handbook of Preaching and Preachers,
Norman Geisler, as a child, went to a DVBS because he was invited by some neighbor
children. He went back to the same church for Sunday School classes for 400 Sundays. Each
week he was faithfully picked up by a bus driver. Week after week he attended church, but
never made a commitment to Christ. Finally, during his senior year in High School, after
being picked up for church over 400 times, he did commit his life to Christ. What if that
bus driver had given up on Geisler at 395? What if the bus driver had said, "This kid
is going nowhere spiritually, why waste any more time on him?"
Max Lucado, God Came Near, Multnomah Press, 1987, p. 133.
One stormy night an elderly couple entered the lobby of a small hotel and asked for a
room. The clerk said they were filled, as were all the hotels in town. "But I can't
send a fine couple like you out in the rain," he said. "Would you be willing to
sleep in my room?" The couple hesitated, but the clerk insisted. The next morning
when the man paid his bill, he said, "You're the kind of man who should be managing
the best hotel in the United States. Someday I'll build you one." The clerk smiled
politely. A few years later the clerk received a letter from the elderly man, recalling
that stormy night and asking him to come to New York. A round-trip ticket was enclosed.
When the clerk arrived, his host took him to the corner of 5th Avenue and 34th Street,
where stood a magnificent new building. "That," explained the man, "is the
hotel I have built for you to manage." The man was William Waldorf Astor, and the
hotel was the original Waldorf-Astoria. The young clerk, George C. Boldt, became its first
Fred Craddock, in an address to ministers, caught the practical implications of
consecration. "To give my life for Christ appears glorious," he said. "To
pour myself out for others. . . to pay the ultimate price of martyrdom -- I'll do it. I'm
ready, Lord, to go out in a blaze of glory. "We think giving our all to the Lord is
like taking $l,000 bill and laying it on the table-- 'Here's my life, Lord. I'm giving it
all.' But the reality for most of us is that he sends us to the bank and has us cash in
the $l,000 for quarters. We go through life putting out 25 cents here and 50 cents there.
Listen to the neighbor kid's troubles instead of saying, 'Get lost.' Go to a committee
meeting. Give a cup of water to a shaky old man in a nursing home. Usually giving our life
to Christ isn't glorious. It's done in all those little acts of love, 25 cents at at time.
It would be easy to go out in a flash of glory; it's harder to live the Christian life
little by little over the long haul."
An elderly preacher was rebuked by one of his deacons one Sunday morning before the
service. "Pastor," said the man, "something must be wrong with your
preaching and your work. There's been only one person added to the church in a whole year,
and he's just a boy." The minister listened, his eyes moistening and his thin hand
trembling. "I feel it all," he replied, "but God knows I've tried to do my
duty." On that day the minister's heart was heavy as he stood before his flock. As he
finished the message, he felt a strong inclination to resign. After everyone else had
left, that one boy came to him and asked, "Do you think if I worked hard for an
education, I could become a preacher--perhaps a missionary?" Again tears welled up in
the minister's eyes. "Ah, this heals the ache I feel," he said. "Robert, I
see the Divine hand now. May God bless you, my boy. Yes, I think you will become a
preacher." Many years later an aged missionary returned to London from Africa. His
name was spoken with reverence. Nobles invited him to their homes. He had added many souls
to the church of Jesus Christ, reaching even some of Africa's most savage chiefs. His name
was Robert Moffat, the same Robert who years before had spoken to the pastor that Sunday
morning in the old Scottish kirk. Lord, help us to be faithful. Then give us the grace to
leave the results to you.
I recently read about an old man, walking the beach at dawn, who noticed a young man
ahead of him picking up starfish and flinging them into the sea. Catching up with the
youth, he asked what he was doing. The answer was that the stranded starfish would die if
left in the morning sun. 'But the beach goes on for miles and miles, and there are
millions of starfish,' countered the man. 'How can your effort make any difference?' The
young man looked at the starfish in his hand and then threw it to safety in the waves. 'It
makes a difference to this one,' he said."
Hugh Duncan, Leadership Journal.
Dont' waste your time waiting and longing for large opportunitis which may never come.
But faithfully handle the little things that are always claiming your attention.
Charles Spurgeon preached to thousands in London each Lord's Day, yet he started his
ministry by passing out tracts and teaching a Sunday school class as a teenager. When he
began to give short addresses to the Sunday school, God blessed his ministry of the Word.
He was invited to preach in obscure places in the country side, and he used every
opportunity to honor the Lord. He was faithful in the small things, and God trusted him
with the greater things. "I am perfectly sure," he said, "that, if I had
not been willing to preach to those small gatherings of people in obscure country places,
I should never have had the privilege of preaching to thousands of men and women in large
buildings all over the land. Remember our Lord's rule, "whosoever exalteth himself
shall be abased; and he that humbleth himself shall be exalted."
W. Wiersbe, Wycliffe Handbook of Preaching & Preachers,
Consider Jean-Jacques Rousseau, who wrote in 1762 the classic treatise on freedom, The
Social Contract, with its familiar opening line: "Man was born free, and everywhere
he is in chains."
But the liberty Rousseau envisioned wasn't freedom from state tyranny; it was freedom
from personal obligations. In his mind, the threat of tyranny came from smaller social
groupings --family, church, workplace, and the like. We can escape the claims made by
these groups, Rousseau said, by transferring complete loyalty to the state. In his words,
each citizen can become "perfectly independent of all his fellow citizens"
through becoming "excessively dependent on the republic."
This idea smacks so obviously of totalitarianism that one wonders by what twisted path
of logic Rousseau came up with it. Why did he paint the state as the great liberator?
Historian Paul Johnson, in his book Intellectuals, offers an intriguing hypothesis.
At the time Rousseau was writing The Social Contract, Johnson explains, he was struggling
with a great personal dilemma. An inveterate bohemian, Rousseau had drifted from job to
job, from mistress to mistress. Eventually, he began living with a simple servant girt
maned Therese. When Therese presented him with a baby, Rousseau was, in his own words,
"Thrown into the greatest embarrassment."
His burning desire was to be received into Parisian high society, and an illegitimate
child was an awkward encumbrance. Friends whispered that unwanted offspring were
customarily sent to a "foundling asylum." A few days later, a tiny, blanketed
bundle was left on the steps of the local orphanage. Four more children were born to
Therese and Jean-Jacques; each one ended up on the orphanage steps. Records show that most
of the babies in the institution died; a few who survived became beggars. Rousseau knew
that, and several of his books and letters reveal vigorous attempts to justify his action.
At first he was defensive, saying he could not work in a house "filled with domestic
cares and the noise of children." Later his stance became self-righteous. He insisted
he was only following the teachings of Plato: Hadn't Plato said the state is better
equipped than parents to raise good citizens? Later, when Rousseau turned to political
theory, these ideas seem to reappear in the form of general policy recommendations. For
example, he said responsibility for educating children should be taken away from parents
and given to the state. And his ideal state is one where impersonal institutions liberate
citizens from all personal obligations. Now, here was a man who himself had turned to a
state institution for relief from personal obligations. Was his own experience transmuted
into political theory? Is there a connection between the man and the political theorist?
It is risky business to try to read personal motives. But we do know that to the end of
his life Rousseau struggled with guilt. In his last book, he grieved that he had lacked,
in the words of historian Will Durant, "the simple courage to bring up a
Charles Colson, "Better a Socialist Monk than a Free-market
Rogue?," Christianity Today, p. 104.
Clarence Jordan was a man of unusual abilities and commitment. He had two Ph.D.s, one
in agriculture and one in Greek and Hebrew. So gifted was he, he could have chosen to do
anything he wanted. He chose to serve the poor. In the 1940s, he founded a farm in
Americus, Georgia, and called it Koinonia Farm. It was a community for poor whites and
poor blacks. As you might guess, such an idea did not go over well in the Deep South of
the '40s. Ironically, much of the resistance came from good church people who followed the
laws of segregation as much as the other folk in town. The town people tried everything to
stop Clarence. They tried boycotting him, and slashing workers' tires when they came to
town. Over and over, for fourteen years, they tried to stop him.
Finally, in 1954, the Ku Klux Klan had enough of Clarence Jordan, so they decided to
get rid of him once and for all. They came one night with guns and torches and set fire to
every building on Koinonia Farm but Clarence's home, which they riddled with bullets. And
they chased off all the families except one black family which refused to leave. Clarence
recognized the voices of many of the Klansmen, and, as you might guess, some of them were
church people. Another was the local newspaper's reporter. The next day, the reporter came
out to see what remained of the farm. The rubble still smoldered and the land was
scorched, but he found Clarence in the field, hoeing and planting.
"I heard the awful news," he called to Clarence, "and I came out to do a
story on the tragedy of your farm closing." Clarence just kept on hoeing and
planting. The reporter kept prodding, kept poking, trying to get a rise from this quietly
determined man who seemed to be planting instead of packing his bags. So, finally, the
reporter said in a haughty voice, "Well, Dr. Jordan, you got two of them Ph.D.s and
you've but fourteen years into this farm, and there's nothing left of it at all. Just how
successful do you think you've been?"
Clarence stopped hoeing, turned toward the reporter with his penetrating blue eyes, and
said quietly but firmly, "About as successful as the cross. Sir, I don't think you
understand us. What we are about is not success but faithfulness. We're staying. Good
day." Beginning that day, Clarence and his companions rebuilt Koinonia and the farm
is going strong today.
Tim Hansel, Holy Sweat, Word Books Publisher, 1987,