A large British force arrived off the shores of New York City in the summer of 1776. Under Sir William Howe’s command, this British army was expected to quickly defeat the inexperienced American Continental Army under George Washington. Howe’s army included a contingent of hired soldiers from several minor German states of the Holy Roman Empire.   These German troops, collectively known as Hessians, are among the most misunderstood participants in the American Revolution. Historian Robert K. Wright Jr. explains this results from several myths that have stuck for over two centuries. We’ll break down these myths about the Hessians and make sense of their role in the American Revolution.   Armies for Rent in Eighteenth-Century German States Watercolor of Friedrich II, Landgraf of Hesse-Cassel 1720-1785, German school, c. 1778. Source: Royal Collection Trust   The most enduring myth about the Hessians in the American Revolution is that they were bloodthirsty mercenaries. However, scholars argue that it is inaccurate to portray these German troops as mercenaries. Instead, it is better to consider the Hessians during the American Revolution as supporting or auxiliary troops hired to increase the size of British forces in the American Colonies.   In fact, the British essentially rented entire armies belonging to rulers of minor German states to serve in North America. Many small German states possessed large professional armies. For example, Hesse-Cassel maintained an army of 12,000 out of a population of just 275,000. Hesse-Cassel’s prince, Landgraf Friedrich II, rented his professional army to countries like Britain for considerable sums. In fact, David Head says that Hesse-Cassel’s agreement with the British during the American Revolution was equivalent to thirteen years’ worth of tax revenue.   Friedrich II invested this money in public works, education, and social welfare. David Hackett Fischer points out that the revenue from hiring Hessian troops was sorely needed in Hesse-Cassel during the 1770s. For example, travelers as late as 1750 found that Hesse-Cassel had not recovered from the devastation of the Thirty Years’ War, which had ended in 1648! The region again became a battlefield during the Seven Years’ War (1756-1763).   Hesse-Cassel was not alone in developing professional armies to rent to Europe’s military powers. In fact, as we’ll see, the British signed treaties with six German states during the American Revolution. Some states had troops fighting in the British, French, and Dutch militaries simultaneously.   Regarding recruitment, some German militaries relied on mercenaries to fill their ranks. But most relied on conscription to create the bulk of their professional armies.   The British Empire & The American Revolution Photograph of Revolutionary War Reenactors Recreating a British Light Infantry Unit. Source: Wikimedia Commons   Despite considerable success on the battlefield, the British army remained small compared to other major European militaries like France, Prussia, and Russia. According to Daniel Krebs, the English Civil War of the previous century made many Britons suspicious of maintaining a large professional army.   As a result, in successive wars, British forces relied on swelling the army’s ranks with foreign troops. Most of these troops were essentially rented from the rulers of small German states like Hesse-Cassel.   Historian David Hackett Fischer found that British diplomats wanted to hire foreign troops to send to the American Colonies nearly a year before the outbreak of the American Revolution at Lexington and Concord in April 1775. However, nothing came from British efforts to secure additional troops as rulers like Catherine the Great of Russia refused requests or asked for an exorbitant price.   But by late 1775, British officials in London recognized that defeating the American rebels would require reinforcements in the form of hired foreign troops. The only realistic option was concluding treaties with various small German states of the Holy Roman Empire like Hesse-Cassel.   Subsidy Treaties Print of a Hessian Grenadier by Matthias Darly, 1778. Source: Wikipedia Commons   Colonel William Fawcett led British efforts to hire German troops to serve in North America. The British concluded the first of these treaties with the ruler of the German state of Brunswick in January 1776. Subsequent treaties on behalf of King George III and German rulers were concluded between early 1776 and October 1777.   Daniel Krebs states that over 30,000 German troops from the states of Hesse-Cassel, Hesse-Hanau, Brunswick, Anspach-Bayreuth, Anhalt-Zerbst, and Waldeck fought in the American Revolution. Many other German soldiers, mainly from Hanover, were recruited into individual British regiments during the war.   British officials did not know what to expect from many of these German troops. In fact, there were several bloody mutinies before the first convoys even left Europe. Indeed, some on the British side wondered if the soldiers were worth the money. British concerns would be put to rest at least temporarily by the summer of 1776.   From Victory to Victory in 1776 Portrait of Count Carl von Donop by Johann Heinrich Tischbein, 1765. Source: Wikimedia Commons   Two convoys carrying the first 8,000 Hessian troops arrived in New York in August 1776. In the coming months, these troops would be joined by additional Hessian and other German reinforcements. In August 1776, British commander Sir William Howe routed Washington’s army at the Battle of Long Island.   Historian Barnet Schechter points out that Hessian troops struck fear into Washington’s troops by their fierce demeanor and discipline under fire. Moreover, David Hackett Fischer notes that some Hessian commanders, like Count Carl von Donop, encouraged their troops to take no prisoners.   Patriot propagandists wasted little time responding to the British decision to recruit foreign troops to fight in America. In fact, the Declaration of Independence specifically referred to King George III’s decision to hire foreign troops to fight in America as one of the reasons for separating from Britain.   However, propaganda efforts did not stop British and Hessian success. In fact, Hessian troops played a significant role in British victories over Washington’s forces across New York in the summer and fall of 1776. For instance, under heavy fire at the October 1776 Battle of White Plains, Hessian troops advanced through a burning cornfield carrying their cartridge boxes over their heads to make sure that the ammunition would not explode. Moreover, Hessian troops dealt a decisive blow to American troops and forced the surrender of Fort Washington in November 1776.   While they vilified Hessian troops, American rebels also sought to recruit German troops to the American cause or at least desert from the British army. For example, Daniel Krebs says that Pennsylvania militia sent some captured Hessians on a tour of Philadelphia before sending them back to their units to encourage desertion to the Patriot cause.   Defeat in 1776: The Surprise at Trenton The Battle of Trenton by Charles McBarron, 1975. Source: Wikipedia Commons   British forces chased Washington’s dwindling army across a cold, wet New Jersey in the winter of 1776. But Howe soon retired to winter quarters in New York City, leaving some troops to garrison several towns in New Jersey. Washington established camp across the Delaware River in Pennsylvania.   With most of the army’s enlistments due to expire by the end of the year, Washington resolved to attack and secure a victory after so many defeats. He settled on a risky surprise attack on Hessian troops at Trenton, New Jersey during Christmas celebrations.   Colonel Johann Gottlieb Rall commanded Hessian troops at Trenton. Rall had spent thirty-six of his fifty years of life in the Hessian army. Despite being a harsh disciplinarian, Rall was popular with his troops. Together, they settled down to a festive Christmas celebration.   Washington had other plans for the Christmas holiday. After ferrying his army across the icy Delaware River, Washington attacked Rall’s unsuspecting garrison at Trenton on December 26.   Contrary to popular belief that the Americans quickly routed drunk Hessian troops, David Head notes that Rall’s men put up stiff resistance. However, Hessian troops were soon surrounded by Washington’s troops and forced to surrender.   Washington’s troops took over 800 Hessian prisoners at Trenton. Rall died of wounds received shortly after the battle.   The War Continues The Battle of Bennington, 1777 by Don Troiani. Source: Wikipedia Commons   Washington’s dramatic victory at Trenton in December 1776 formed part of what historians call the Ten Crucial Days that saved the American cause. At the same time, the Battle of Trenton severely damaged the reputation of German troops in the eyes of the British and Americans. Colonel Rall’s defeat led to another myth about the Hessians, namely that they were more concerned with plunder and drinking than fighting with honor and discipline.   This is not to say that Hessian troops did not plunder during the American Revolution. In fact, there were numerous instances of plundering and other crimes committed against civilians. Historian David Head notes that these attacks on civilians pushed many neutrals or indifferent Americans to support the Patriot cause.   Nevertheless, while historians have found the post-Trenton criticism of the Hessians unfair, the damage was done to the collective psyche of German officers in North America. Indeed, Hessian officer Count Carl von Donop became obsessed with avenging the honor of his troops after Trenton.   Von Donop believed his chance to recover glory for the Hessians came at the October 1777 Battle of Red Bank in Fort Mercer, New Jersey. It is said that before the battle, he declared, “Either there will be a Fort Donop or I shall be dead.” Von Donop was killed, and the attack failed.   German troops also suffered a staggering defeat during the 1777 Saratoga campaign at the Battle of Bennington. Moreover, several thousand mostly Brunswick troops became American prisoners after the British surrender at Saratoga.   Prisoners of War Photograph of the “Hessian Barracks” in Frederick, Maryland, where many German Prisoners were held. Source: Wikimedia Commons   Historian Daniel Krebs found that roughly 5,400 German soldiers fell into American hands between 1776 and 1783. Many of these troops were captured at Trenton or in the American victory at Saratoga in October 1777.   German and British troops were largely kept in separate prisoner-of-war camps. This was partly due to hopes that the Americans could successfully convince German troops to abandon the British war effort. In general, though, British and German prisoners were marched to camps in similar areas of the country. Many spent the remainder of the war in camps scattered across central Pennsylvania, western Maryland, and Virginia. As historian Daniel Krebs points out, many German prisoners were granted opportunities to work for local farmers or merchants. This experience also likely influenced some German prisoners to remain in North America after the war.   Despite the decisive victory at Yorktown in October 1781, Washington’s army faced serious internal challenges. In response, Congress sought to recruit German prisoners of war to serve in Washington’s army. However, this campaign met with limited success.   Aftermath British Surrender at Yorktown, 1781. Source: Wikipedia Commons   As we’ve seen, American Patriots had a complicated relationship with German soldiers in the British service. On the one hand, American propagandists condemned German troops as murderous mercenaries. Their arrival in America was even used as part of the justification to declare independence from Britain. However, at the same time, many Americans actively recruited German soldiers to desert and join the Patriot cause.   The German soldiers in American prison camps were released by May 1783. Most returned to Europe. However, others decided to stay in North America, where they received land offers from both the young United States and the British in Canada. For example, many former prisoners remained in the vicinity of where they had been held, such as Frederick, Maryland and York, Pennsylvania. Soldiers who returned to Germany and their families received state pensions well into the following century.

  Folklore, the traditions passed by word of mouth through the generations in a particular place, is immensely important in establishing local identity and community. The way these narratives shift and take on new societal ideas can reveal so much about how people feel, and their attitudes to what has happened to them as a group. These stories continue to be significant, particularly in relation to gender politics, colonialism, and the natural world. Here are ten stories about powerful women from different cultures.   1. Scheherazade Scheherazade, by Sophie Anderson, 19th century. Source: Art UK   Scheherazade is an important character from One Thousand and One Nights, a collection of folktales from the Middle East and Asia from the Islamic Golden Age. One Thousand and One Nights is famous worldwide for characters such as Aladdin, Ali Baba, and Sinbad, who remain household names to this day. Scheherazade, however, often does not receive the same attention despite her role being central to the narrative.   In the story, the sultan Shahryar discovers that his wife has been unfaithful and has her executed. In addition, he blames all women and decides to marry a new woman each day and then have her executed the following day. After three years of this, a vizier of the sultan is shocked to see his daughter, Scheherazade has offered to marry Shahryar.   On the night of the wedding, Scheherazade asks to say goodbye to her younger sister who joins the couple, and subsequently asks for Scheherazade to tell her a story. While Scheherazade is in the middle of her tale, she realizes it is now daylight and apologizes for taking so much time, however, the sultan wants to know the ending and allows her to keep going.   This pattern continues for one thousand and one nights until she runs out of stories to tell. Yet during this time Shahryar falls in love with Scheherazade, ends his regime of marrying and executing wives, and makes her his queen.   Therefore, Scheherazade manages to use her intelligence to save her life and the lives of other women and she is incredibly brave for putting herself in direct danger by offering to marry the sultan. Hence, she becomes a powerful role model for women outside of the typical traits of beauty and submission.   2. La Diablesse La Diablesse, by Alfredo Codallo, 1950. Source: The Rum Nation   Translated into English as the “she-devil,” this Caribbean enchantress is infamous for luring men to their deaths. The story of La Diablesse can be found all over Trinidad, Tobago, and Grenada where she is said to have sold her soul to the devil for timeless youth and beauty.   La Diablesse is supposedly a tall, beautiful woman and men are so hypnotized by her presence that they often do not notice her cow’s hoof foot on one leg and her scent of decay. While she poses no threat to women or children there are countless stories of the ways that she lures men to their deaths.   In some traditions, La Diablesse is a seductress who bewitches men in bars who then follow her into dark and isolated areas of a forest or wood voluntarily. In other versions of the folklore, the presence of La Diablesse drives men to the point of madness, so that they fall into rivers, get so lost that they never return, or are even eaten by wild dogs.   Several local communities have their own slight variations on the tale, for example, some say she only appears in daylight while others say only during the full moon. Most agree that the way to break her charm over you is to turn your clothes inside out and walk away backward or you can light a match which should make her vanish.   The story has traditionally been associated with discouraging infidelity among men and dissuading them from drinking too much and partying. It can also be interpreted as being a story that warns people of the dangers within forests and woodland areas.   3. Grýla Grýla and Leppaluði, Icelandic trolls, photo by Andrii Gladii. Source: Wikimedia Commons   The Ogress of Iceland, the Grýla originates from the 13th century and by the 17th century, was combined with local Icelandic Christmas traditions. Throughout the year she makes a list of badly behaved children, then on Christmas Eve she gathers them in her sack, brings them back to her cave, and eats them in the form of a stew. This stew is supposed to feed Grýla and a host of housemates she shares her cave with until the following Christmas.   According to Grýla’s backstory, she has already killed her first two husbands (having eaten the first) and now lives with Leppaludi, her third husband. Also in the cave are the Yule Lads, thirteen trolls who are usually described as Grýla and Leppaludi’s children.   The Yule Lads do everything from getting into mischief to tormenting locals and each is named after their favorite form of harassment, such as Bjúgnakrækir which translates to Sausage Swiper who hides in the rafters waiting to steal smoked sausages, and Þvörusleikir which means Spoon Licker who unsurprisingly, steals wooden spoons. Finally, Grýla also lives with the Yule Cat who eats children who did not receive new clothes for Christmas Eve.   The story of Grýla has been used as a cautionary tale to warn of extreme and powerful weather conditions in Iceland, particularly in winter, as well as to incite good behavior among children. Moreover, Grýla and her family are particularly scary because they subvert traditional family dynamics.   4. Cihuateteo Stone statue of Cihuateotl, c. 15th – 16th century Mexico. Source: The MET Museum   The Cihuateteo come from Aztec mythology and are the spiritual embodiment of women who died in childbirth. For the Aztecs, childbirth was seen as akin to warfare, and women who died in childbirth were equally honored as fallen warriors in battle. The respect for these deceased mothers was so great that men would often try to steal small body parts (such as fingers) to wear for bravery in battle. Furthermore, the souls of Cihuateteo and the men who died on the battlefield went to two different realms in the sky — the fallen men in the east who helped the sun to rise and the Cihuateteo in the west who helped it to set.   However, the Cihuateteo were not just viewed with respect but also feared, as mythology dictated that they would return to the land of the living five times a year and attempt to steal children as they never had a chance to raise their own. Even grown adults who came across the Cihuateteo on these days could go mad or experience paralysis. Additionally, they are commonly associated with crossroads, and offerings to the Cihuateteo would be left out at shrines by crossroads on their five specific days of descent.   The legendary Cihuateteo are routinely associated with the exploration into how perilous having children can be for both a mother and baby during the birth, and throughout childhood. The story offered families an explanation as to why children should be kept inside at night or not stray too far from home.   5. Nang Tani Nang Tani, by Xavier Romero-Frias, 2012. Source: Wikimedia Commons   Popular in Thailand, Nang Tani appears as a beautiful young woman in traditional clothes in wild banana tree groves. Animism is a key aspect of Thai culture which means that most people believe that all living things, such as animals and plants have their own individual spirits. She appears during the full moon and can be an ambivalent spirit who offers good fortune or ill luck.   Nang Tani’s purpose is disputed among locals, and she is said to be a spirit who avenges women wronged by men and also a spirit representative of the sacred banana trees which are essential for magic and medicine in Thai culture. Nevertheless, she is said to be a gentle spirit who protects the groves and bestows bad luck upon anyone who would cut down a banana tree.   In some variations of the folklore, she can be summoned by men who urinate on the banana trees and marry them, but she then drains their life force or soul during sex. Locals often tie red cloths around particular trees to signify they should not be felled unless they want to anger Nang Tani. People leave flowers and sweets near the banana trees in the hope that Nang Tai will grant them good luck.   Nang Tani represents a cautionary tale about the dangers of cutting down the sacred banana tree and explores the idea of respect humans should have for the natural world. She also characterizes the importance and power of nature which is capable of helping and harming the human population.   6. Mami Wata Mami Wata, Igbo, 1950s. Source: The Minneapolis Museum of Art   A name that has gained a lot of notoriety in recent years and even a Sundance Film Festival award-winning movie in 2023, Mami Wata is both a single deity and a group of water spirits called “Mami Watas” who are almost always female.   Her origins are widely debated; while she appears across West Africa and is sometimes assumed to be thousands of years old, others suggest she comes from the time of European and American imperialism in Africa. Some suggest that her name comes from Pidgin English for “mother water” and others claim her name implies Ethiopian origins.   Historians have recently focused on less Eurocentric ideas and have suggested this folklore likely manifested on the coast of Guinea around 4,000 years ago and that a later name change could have been made to represent society during the African diaspora.   Mami Wata figure, by Joseph Chukwu, c. 1975. Source: Stanley Museum, Iowa   Despite her elusive origins, Mami Wata is typically depicted with the mermaid-like hindquarters of a fish or a serpent with the upper body of a woman. She possesses a deep association with combs and mirrors. She is also connected with fertility and is said to be a protector of mothers, but she can be cruel and cause infertility as a punishment if a woman is said to be too egotistical. As a protector deity, it seems unsurprising that her cult was brought by captured slaves to the Americas — it is even said that she would capsize slaving vessels.   The story of Mami Wata is especially interesting due to the additions and alterations made to the narrative taken from what was happening to the people who revered her. Mami Wata gained further associations with wealth during colonialism when Europeans destroyed local economies, and it was said that she could bestow prosperity on those who worshipped her faithfully. Folklore both warns of the dangers of water as well as its wealth. Mami Wata can be a protective benevolent spirit during periods of hardship.   7. Glaistig A Scottish Loch, by Colin Horn. Source: Unsplash   From Scottish mythology, the Glaistig, or sometimes the Maighdeann Uaine (Green Lady) is a mysterious female ghost that can either lure men to their deaths or protect cattle and their herders. Although she is often said to be beautiful, many tales depict the Glaistig as having the lower body of a goat. She is a type of fairy that is usually associated with rivers and lochs (her name actually translates as “water imp” in Gaelic) and in some cases farms and castles.   The Glaistig is known to be both benevolent and malicious with many variants from local folklore all over the country. In some cases, she protects herds of deer, and she will only allow hunters to see the herd if they give her an offering. In other traditions, she has been known to throw stones to lure travelers off course and even drink their blood as some sort of succubus.   In some local tales, the Glaistig or Green Lady has been known to perform household tasks at night in exchange for small offerings of milk and there is a famous instance at Ach-na-Creige where the Glaistig leaves due to the prank of a local boy who gives her boiling milk. The Maighdeann Uaine derivative of the story shares direct comparisons to the banshee and wails when a creature associated with her is about to die. Likewise, the Green Lady is often linked back to a tradition whereby a noblewoman was cursed to possess immortality and the legs of a goat.   In the oldest known stories about the Glaistig, she is thought of as a playful spirit and friend of children. Her seemingly ambivalent nature represents the ever-changing weather conditions and power of the wilderness in Scotland, which can be both exciting and dangerous.   8. La Madre Monté Madre Monté, by José Horacio Betancur, in the Botanical Garden of Medellín, Colombia. Source: Wikimedia Commons   Meaning “Mother Mountain” in Spanish, La Madre Monté is a Colombian rebel spirit who manifests in a variety of ways but in most localities is considered to be a powerful friend of animals and nature. While descriptions of her range from a tall, beautiful woman to an old woman with bright red eyes to someone who is more vegetation than human, her powers over the wilderness are always renowned. It is said that she disorientates those who venture into the jungle and haunts those who wish to cause the jungle harm.   Most sightings of La Madre Monté occur within forests, however, she is typically heard and not seen. Her screams are said to be heard on stormy nights, apparently warning of danger, and they can also be heard as woodcutters fell trees.   Moreover, she is a protector of animals and plants from humans, and it is known that she erases pathways for people traveling in forests causing them to get lost. Her disdain for human presence within the forest is equally palpable as she makes people feel so dizzy, that they sit down to rest, only to wake up unaware of where they are hours later. Even children are not safe from La Madre Monté’s wrath because if they wander too deep, she will hide them behind waterfalls never to be seen again. Alternatively, she can be a friend to locals who have had their lands stolen and she enacts revenge for those who have suffered due to the impacts of colonialism.   La Madre Monté acts as a powerful embodiment of the Columbian forest and will protect the natural order against people, local or otherwise if they pose a threat. The narrative correlates to the importance of the forests and wildlife for locals as well as how dangerous they can be.   9. Meng Po Meng Po cooks five flavored Soup, by Daderot. Source: Wikimedia Commons   Also known as Aunt or Granny Meng, this deity of forgetfulness is depicted as an old woman in Chinese culture. She is a key figure in the mythology of the Chinese underworld, called Diyu. The people who follow this folklore believe that upon death, everyone passes through Diyu where you are punished for the sins you committed in this lifetime in different courts dedicated to specific punishments—such as being crushed or getting bitten by snakes repeatedly for years—before entering the tenth court to be reincarnated.   In most versions of the story Meng Po is waiting either in the ninth or tenth court with her Meng Po soup which she offers out to people. The souls drink the soup so they forget their memories and can start again when they reincarnate but occasionally people do not drink the soup which results in children remembering their past lives.   Meng Po is thought to have originated in China in the 1st century CE, but many historians think she could be much older. In this first story, she was once a mortal woman whose husband died building the Great Wall of China, and her grief was so great that she could not reincarnate. Therefore, she created the Meng Po soup so no one else would suffer as she did. In a story from the 11th century CE, she was originally a Buddhist who became so engrossed in scripture that she got lost between the past and the future.   Usually, Meng Po is seen as a benevolent figure, helping people forget how they were tortured in Diyu and also while alive on Earth. She is comforting to those who are close to the unfathomable and unavoidable experience of death and a reminder that our existence is cyclical and nothing, especially pain, lasts forever.   10. Aida Women in Senegal during the rainy season. Source: Stories from Senegal   According to folklore from Senegal, a girl called Aida was born after her mother escaped a brutal regime in which the king of Tarokoro had baby girls and their mothers killed as he only wanted boys. Aida grows up away from the regime and realizes that she can control the rain with her prayers and she subsequently prays the rains will fall everywhere but on Tarokoro.   After severe droughts and crop failures, a spy tells the king of Tarokoro that Aida is somehow controlling the rains and he sends for the teenage girl. The king asks Aida why she would do this to his kingdom and she in turn scolds him for his transparent sexism and instead asks him why he would kill baby girls at birth.   It is then revealed to Aida and the audience that the king views men as productive and useful but women as the opposite. Undeterred, Aida contends she can do anything a boy can do and had to learn everything herself to stay alive, so the king agrees to end the policy.   Woman working in rice field, Senegal, by Eyelit Studio. Source: Unsplash   Around the world, women have been connected to water in many folktales and mythologies, primarily due to their abilities to give life. A woman controlling and withholding water from men is a very literal way of demonstrating a woman’s power in the world and there is an overt irony when the king sees women as unproductive despite women’s role in the process of reproduction. Furthermore, the Senegalese climate can be extreme, and the country is known to experience highly variable weather which makes the story of Aida even more significant.   Aida is bold and brave in her approach to the king regardless of her being a teenage girl. Thus, Aida is frequently seen as a feminist icon as her feminine anger, unlike in many traditional stories, is seen as justified. Her courage and unrelenting approach to justice often appear as an inspiration to many women.

Can All Religions Be True? "I am the way and the truth and the life. No one comes to the Father except through me." – John 14:6 A story is told about two men who lived in a small village and got into a terrible dispute that neither of them could resolve. So one night, the first man went to the town sage and told him his version of the story. When he was finished, the sage said, "You're absolutely right." The next night, the second man went to the sage and told his side of the story. After he'd said his piece, the sage told him, "You're absolutely right." When the second man left, the sage's wife scolded her husband. "These two men told you different stories, and you told them both they were right. They can't both be absolutely right!" The sage turned to his wife and said, "You're absolutely right." In this day and age, more and more people are choosing consensus over truth. Even many spiritual leaders today validate every system of belief as separate paths to God. But the reality is if two people say very opposite things about God, they can't both be right! So what gives us confidence that Christianity is the right path? Quite simply, it's because all other religions teach man how to reach God, but the Bible teaches that God reached down to us in the person of Jesus Christ. Jesus is so different than any other spiritual leader. He didn't come to show the way; He came to be the Way. Trust in Him alone. Prayer Challenge Ask God to confirm in your heart that Jesus is the only way to the Father and thank Him for providing a way. Questions for Thought Why do you believe so many people today would rather choose reaching a consensus over finding spiritual truth? As you think about the exclusiveness of Jesus' words in today's Scripture, how do those words motivate you to share the truth of Jesus with others? Photo credit: ©Getty Images/Simone Crespiatico Visit the Senior Living Ministries website The post Can All Religions Be True? – Senior Living – September 4 appeared first on GodUpdates.

It was Ronald Reagan’s fault, really

What gives us confidence that Christianity is the right path? Quite simply, it’s because all other religions teach man how to reach God, but the Bible teaches that God reached down to us in the person of Jesus Christ.

Maybe you think the Bible is boring. You’ve been tangled in a genealogy, you’ve been bogged down in tabernacle materials and cubits, and you’ve been confused by certain ceremonies and sacrifices. You’ve tried to pronounce difficult names, you’ve scrunched your forehead at some geographical references, and you’ve felt intimidated by the sheer size and scope of the Old and New Testaments. But let’s back up. What kind of book is the Bible? Think about what Christians claim about this book. Think about the seriousness of its subject matter and the influence it has had—and still has—around the world. The Bible is the Drama of the ages, the Story of all stories. In this book we read of the living God’s acts of creation and redemption. We see the true story of the world. It rivals all other epics and transcends ancient myths. The Bible is not like any other book. If you’re bored with the Bible, have you wondered why? A variety of explanations exist, and any (or several) of them could identify the problem. Let’s consider four possibilities. 1. You’re ignoring the christological shape of Scripture. The Bible is a Jesus book. The Old Testament foretells his coming, and the New Testament announces his arrival. To properly understand the parts of Scripture, we must see them in light of the whole. The big picture is a redemptive story, and it leads to a cross and through an empty tomb. If we find the Bible dull or boring, the problem is with us and not with the Bible. We must ask how the various people and covenants, the many events and laws, the patterns and institutions fit into the overarching story. Knowing the story is like having the top of a puzzle box with the picture clear and right beside you. Maybe, then, you’ve been reading the Bible without the puzzle box nearby, so you don’t yet see how the many pieces fit together and what picture they’re forming. When we discern Scripture’s christological shape, we see how it’s a library of books that all serve the good news of God’s gracious pursuit of sinners. But without the big picture in mind, the various parts might seem disconnected and uninteresting. 2. You’re unaware of certain historical matters. No matter what chapter or book you open in Scripture, you’re thousands of years removed from the composition and content of what you read. The more understanding you gain about certain historical places, customs, laws, or genealogies, the less likely challenging passages will deter you from reading further. Be relentlessly curious! Learning about biblical background issues takes work and resources. There are atlases and commentaries and study Bibles that can illuminate what seems perplexing at first glance. So be a curious reader. Ask yourself, Why is this here? What role does this passage or chapter play in the surrounding flow of Scripture? What details about this do I not know and need to investigate further? As you approach Scripture, assume there are things you don’t yet know but that you need to know and will come to know. This posture will give the benefit of the doubt—and rightly so—to the biblical authors. And it’ll be a humble reminder that though you’re the present reader of the sacred text, you aren’t the first recipient of it. 3. You’re reading inconsistently. A vague familiarity with Scripture won’t produce love for it. Sometimes we grow to love something because of our investment in it. Relationships can work that way, when we find ourselves enjoying someone as we get to know them better. Skills can work this way, which get nurtured with consistency and perseverance. What once seemed burdensome can become delightful. Think of Scripture as something you won’t love if you only read it occasionally or randomly. Play the long game. Don’t you want to become a better Bible reader? Don’t you want to understand Scripture more, love it more, and remember it more? You need to read consistently. This will immerse you in the teachings and worldview of the biblical authors. Your Bible reading habit (or lack thereof) won’t increase or decrease God’s love for you. But your spiritual discipline will affect the warmth of your heart toward truth. Your devotion to Scripture will cultivate your delight in the glories of Christ and the gospel. 4. You’re reading prayerlessly. This possibility comes last but not because it’s least important. It may be the most important. You shouldn’t try to form a plan of consistent and meditative reading that’s void of prayer. The fittedness of prayer with Bible reading has been noted by many people (including Donald Whitney in his book Praying the Bible). You should pray when you read Scripture because the Holy Spirit is real and active. Do you believe that? Do you pray like you believe that? The Spirit grants understanding and illuminates your mind. The Spirit prompts you with conviction or joy or peace. Your growth and maturity are not apart from the Spirit’s work but are the result of the Spirit’s work. Your growth and maturity are not apart from the Spirit’s work but are the result of the Spirit’s work. When you open your Bible, pray for focus and delight. Pray for insight. Pray for the Spirit’s fruit. Don’t read the Bible prayerlessly. God will show himself faithful and gracious as he nourishes your soul through his Word. These four reasons don’t exhaust the explanations for why a reader might find Scripture unengaging. But because Scripture is divinely inspired and testifies to God’s redeeming work in Christ, our hearts and minds need to know what God has said. His words are words of truth, goodness, and wisdom. The Bible isn’t boring. The psalmist is right: “Your word is a lamp to my feet and a light to my path” (Ps. 119:105).

Have you ever been surprised by the fine print? Maybe your internet bill skyrocketed and you learned the deal you agreed to was only good for a few months. Or the sudden barrage of emails from the online retailer means you accidentally signed up for their promotions list when you made a recent purchase. Church should never be like that. Those who join a local church ought never to feel, months or even years in, that they’ve signed up for something they don’t believe in fully. They should never be caught off guard by what the church teaches or expects of them. Pastors and leaders in the church have a unique responsibility to make abundantly clear all that the church believes and what God-glorifying worship and service with Christ’s body look like. Clarity, direction, and purpose are all necessary if believers are going to use their gifts in such a way that the church is built up (1 Cor. 14:5; Eph. 4:12). This is one of the great benefits of having an inquirers’ or new members’ class for those interested in formal membership. It’s a critical opportunity to magnify the “fine print” and let it be writ large for those anticipating making a commitment to the church. But what needs to be taught and shared in this class? A lot could be said, but I believe the following must be said. My hope is this will help you as you consider how to educate God’s people on what membership in the local church is all about. 1. The Gospel The first and final thing is Jesus. There’s nothing more fundamental required of a church member than that he or she believes on the Lord Jesus Christ. This is what we’re called to profess, more so than any particular doctrine or denominational distinctive: that “there is no other name under heaven given among men by which we must be saved” (Acts 4:12). The faithful church member rests in Christ alone for salvation, receiving through faith alone the gracious gift of Christ’s righteousness to cover all sin and iniquity that separates us from God. Let’s not make the mistaken assumption that people excited and interested in joining the church have a complete grasp on what makes the church the church, namely Christ’s lordship. A new members’ class should major on the majors and bask in the basics. Jesus said, “Everyone who acknowledges me before men, I also will acknowledge before my Father who is in heaven, but whoever denies me before men, I also will deny before my Father who is in heaven” (Matt. 10:32–33). Pastor, preach the gospel in these classes. There’s nothing more fundamental required of a church member than that he believes on the Lord Jesus Christ. 2. Doctrinal Distinctives A helpful new members’ class will cover the church’s theological and doctrinal commitments. In some instances, it’s not critical a member share every distinctive, but he or she must be aware of them. For example, my church holds to the Westminster Confession of Faith as a faithful summary of the Bible’s teachings. This includes theological convictions about God’s sovereignty in election (what’s sometimes called “Calvinism”). It’s by no means a requirement that a member be a Calvinist to join our church. But it will alleviate much frustration on the part of both the member and the leaders if there’s full transparency about what will be taught regularly from the pulpit. 3. Authority and Submission I’ve learned over the years that more time needs to be spent in these classes explaining the Bible’s teaching on leadership and laity in the church. To join a church means to be willing to “obey your leaders and submit to them” (Heb. 13:17; see also 1 Pet. 5:5). This often trips people up later when it’s not clear up front. A church leader’s authority is strictly declarative, which means a pastor can only declare to you what the Bible says, not enforce his preferences on your life. Even so, it’s not uncommon for a member to be indignant at a pastor’s or elder’s spiritual admonishment in a particular area of life, assuming them to be overstepping their bounds. But church membership is meaningless without an accountability structure in place. What it looks like to submit to elders will vary from church to church, as will the discipline administered when that submission is refused. That’s why it’s key for leaders to be clear about what’s expected. Whatever the specifics, discipline should be presented as a spiritual good, not a burden or a tyrannical demand. It’s a gracious gift from God to keep us from sin and on the path of holiness. 4. Meaningful Membership The goal of a new members’ class shouldn’t just be to get more names on the rolls. We want our people to do more than keep their noses clean, showing up dutifully on Sunday and never causing us problems. That’s mere membership; we’re after meaningful membership. In some instances, it’s not critical a member share every distinctive, but she must be aware of them. The church is to do all of life together, being devoted to meeting together for worship, fellowship, and service (e.g., Acts 2:42). Showcase the beautiful blessings to be had by building one’s life around the local church. Highlight the various midweek events, studies, and opportunities for service. In our noncommittal age, call people to commit to something inherently and eternally valuable. There’s no place on earth that Jesus loves more than his church. Ministers should always try to instill that same love for the church in their people. A new members’ class is perhaps the greatest opportunity to do that. Don’t Neglect Inquirers Though church leaders have a seemingly endless list of things to do—meetings to run, lessons to prepare—don’t overlook the importance of spending concentrated time with those who are interested in membership. Teaching inquirers’ classes have been some of my favorite moments in ministry. It’s good for my own soul to review the privileges of belonging to a local church, and it’s a joy to see that reality dawn in the hearts and minds of the people the Lord brings to us. Also, the questions potential members ask about the faith and the church are some of the best I ever get. It’ll become quickly apparent as you structure a class that you have a lot of ground you want to cover and likely not as much time as you’d prefer. These four themes can help you focus in on what matters most to bring inquirers into a full enjoyment of the blessings of church membership.

What does it mean to be a faithful and wise servant in God’s kingdom? In his lecture on the Olivet Discourse, Don Carson delves into Matthew 24:45–25:46, illustrating how faithfulness and wise stewardship of our God-given talents lead to greater responsibility and joy. He contrasts this with the fate of wicked servants, who will face punishment. Carson highlights the importance of being prepared and using God’s gifts wisely as we await Christ’s return, living faithfully in the present.

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