Subtitled: Deep Healing Needed

HEAL NOT LIGHTLY, as the title suggests, is a book about healing – not light healing that might be applied with antiseptic cream, or a sticky-plaster or band-aid, but a deep one, that might require the skill of a surgeon. More often than not, problems between ethnic groups fit into the latter category. This book takes a look under the surface of what have been called “The Troubles” of Northern Ireland, and Harry Smith finds a few areas requiring the deeper sort of healing.

One of these is the Ulster Covenant, which was the response of the Protestants of Northern Ireland in 1912 to the proposed Home Rule Bill that had been submitted to the British Parliament, and looked like was going to become law. This would have placed all of Ireland, North and South, under an autonomous parliament in Dublin.

This was good news to the Irish Catholic community, whose experience of British rule had been quite turbulent and often traumatic. However, the Protestants community in Ireland didn't share the same historical perspective. There were other issues.

Among the biggest was that such a parliament would have a Catholic majority. The Protestant community who had migrated to Ireland in large numbers during the times of Queen Elizabeth I, James I, and William of Orange to serve as their political pawns, would suddenly find themselves in the minority. It was rightly believed that the Dublin government would be heavily influenced by the Catholic Church. A common slogan was, “Home rule is Rome rule”. If that seems far-fetched, remember that religious freedom was not taken for granted in Europe then as it is now. Also, those were the days before the Vatican II council, which liberalised the Catholic Church's position towards non-Catholics (however, even now, there are many Protestants who regard these changes as strictly cosmetic).

So, many Protestants feared the worst. The Protestants of Northern Ireland, primarily under the leadership of the Presbyterian, Church of Ireland and the Methodist churches, banded together and signed a document called the Ulster Covenant. In this, they swore not to submit to Home Rule, and in the event that it was forced on them, to resist, taking up arms if necessary. Some prominent Ulster Protestants signed it with their blood. This covenant has been the basis of Northern Irish identity ever since.

The first chapter of the book contains numerous statements in the press by various church leaders, politicians, editors and others regarding the danger that was eminent, and the necessity of every Protestant who values his history and his freedom as a British subject. Just reading them gives one a sense of the atmosphere that prevailed. In all, around 250,000 men signed the covenant – with a similar number of women signing a supporting document.

Harry Smith also goes into some more background, relating how former Moderators of the Presbyterian Church in Ireland utilised the Scottish National Covenant of 1638 to unite people politically and spiritually against the Home Rule Bill.

The Scottish National Covenant was a vow of solidarity, which established Scotland as a Christian nation under God with their Presbyterian values, in their resistance to attempts at control by the Church of England. In effect, it was a reminder to God whose side He was on. It was even said that in the same way that God had once regarded the Israelites as His chosen people, whom He had now rejected under the New Covenant, He now regarded the Scottish nation. In other words, Supersessionism, or Replacement Theology was a cornerstone of Covenant terminology.

Then, we read details of how, during the times of James I and William of Orange, Scottish Protestants were offered land in Ireland from which Irish Catholics had been forcibly removed. They regarded this as their divine mandate, and that later became the basis of the Ulster Covenant.

So, whose side was God on? Reading all the press statements in the first chapter compels one to consider that a covenant may have seemed like a good idea at the time. In fact, one would have been considered a traitor – an enemy of God – for opposing it. But was it really a good idea? The song by Bob Dylan, “With God on Our Side” comes to mind.

Harry Smith believes that the Ulster Covenant is now one of the biggest hindrance to peace in Northern Ireland.

But, you ask, didn't the Good Friday Agreement bring peace? There still exist huge fences crossing whole sections of Belfast, which are referred to as the “peace wall”. They are, in fact, proof that there isn't peace, otherwise, why would we need walls to separate us? That actually fits with the same passage in Jeremiah 8:11 from which Harry Smith took the title: "They have healed the wound of my people lightly, saying, ‘Peace, peace,’ when there is no peace."

God showed Harry Smith that it is like a log-jam that holds back the flow of His Spirit - like the river mentioned in Ezekiel chapter 47, which brought healing to the land. Repentance at Church government and personal levels are essential for the removal of this log-jam so as to release the river of God.

To achieve peace in Northern Ireland, Protestants in Northern Ireland must renounce the Ulster Covenant, and the Nationalist community must renounce the Sinn Fein Covenant (that was signed a few years later); let go of our political agendas, and trust God to direct the future according to His plan.

There are also chapters on intercessory prayer, a helpful exposition on the basis for believers' authority, and many practical guidelines on how to seek God's plan for a city or a nation, with particular emphasis on Ireland. Even if it were just for those aspects, it's a worthwhile read.

If you're interested in ethnic reconciliation and want to understand more clearly, what you're up against, definitely, get this book.

Subtitled: Humanity Can't Be Trusted

It's classical science fiction. I read it in 1969 when I was about 13 years old, but re-reading it now, I realise how much of it was away over my head. Not only has my head changed since then, but so have the times. Yet, the message comes out very clear in a way that only became popular later on: Humanity can't be trusted.

Robert Fairlie is an expert in languages, ancient and modern. He has been asked to help with a project for what he thought was the Smithsonian Institution. Instead, on disembarking at the air terminal, he's picked up and driven to a top secret facility in the New Mexico desert.

I suppose you guessed it -- it's a pre-Neil Armstrong we've-landed-on-the-moon story. On the moon, they made a shocking discovery: someone's been there already. Thousands of years ago, actually. There are the ruins of what was a space port and evidence that it was destroyed in an attack. Enough relics are found to enable scientists to recreate one of their space ships, but no one understands how they work, or where they're from. There's documentation, but in a totally unknown language. Also, voice recordings that play back on a strange machine they happened to find in one piece. That's why Robert Fairlie and other linguists were drafted.

Deciphering a language with no known references is nearly impossible. Almost ready to give up, Robert tries one more idea that has been plaguing him. Some of the syntax of the language reminded him of ancient Sumerian. He follows that lead, and sure enough...

The ancient astronauts are the ancestors of humanity -- Earth humanity, that is. Humans didn't start on Earth. What's more, they locate the original planet of humanity. Now able to read the how-to manuals, they get the ship into working order. The bulk of the narrative is the trip to a planet across the galaxy. Of course, Robert Fairlie has to go along, as someone has to talk to the people there.

One question remains, which is why the project seems so urgent. Who destroyed the base on the moon? Who was the enemy even more advanced and high tech than the ancestors of the Sumerians?

Before it became a Hollywood scriptwriter's cliche, Edmond Hamilton characterised DeWitt as the military heavyweight who's going to run roughshod over any obstacle to American interests. Christensen is the more level headed scientist who knows that there are more important things at stake. If it seems like an old and dusty scenario, give him the benefit. It was a much more fresh and daring thing way to express when Edmond Hamilton wrote it in 1960. When I first read it, America was still the good guy, playing the hero in Vietnam, "with God on our side". Military men were always depicted as knights in shining armour. Think John Wayne. Contrary to one of the other reviews I've read on the Amazon review page, it wasn't a tired cliche when Hamilton wrote it.

As it is, Hamilton presented a very well narrated story of human imperialism then and now. Who destroyed the base on the moon? Someone who knew that humanity couldn't be trusted.

Review of Iranaeus' The Proof Of The Apostolic Preaching

Subtitled: Towards a much more simple and basic theology
Find it hard to get your head around Calvinism, Armenianism, Original Sin, Predestination and other focal points of Augustinian theology? Try simplifying things by shifting your focus to much earlier in history -- the time of Irenaeus.

Mind you, St. Augustine was a deserving of the honour of sainthood. His dedication and devotion to God are exemplary, and his testimony of his conversion is a great inspiration. The story of his mother's dedication and unceasing prayer is especially inspiring.

But his Bible teaching....?

St. Augustine lived in the fourth century, was heavily influenced by his Greek style education -- though he never learned the Greek language. In other words, he based his theology on the Latin scriptures (with all their translation errors), and used his Greek style reasoning to interpret it. Many of the doctrines that he passed down to us, we are hard put to find in the writings of earlier Church Fathers.

St. Irenaeus, on the other hand, lived in the second century. He was well versed in the Greek scriptures in their original (or closer to the original) texts, but interpreted it in the Hebraic style rather than Greek. In fact, he was the pupil of St. Polycarp, who was the pupil of St.John.

A great piece of work is St. Irenaeus' THE PROOF OF THE APOSTOLIC PREACHING. He goes systematically through what the early believers had received directly from the Apostles. Free will vs determinism wasn't even a question yet. Original Sin isn't mentioned, nor alluded to. Instead, the emphasis is on death and resurrection. Sin -- or disobedience -- resulted in death. Jesus came to bring life, and the resurrection.

Overall, you'll be edified by a challenge to walk the life of faith, worded in the simple language of the earliest believers.

You can read it for free at www.tertullian.org/fathers/irenaeus_02_proof.htm
Or download a copy here: www.ccel.org/ccel/irenaeus/demonstr.html

Review of John C. Wright's City Beyond Time

Subtitled: Time and Space Gymnastics

John C. Wright is one of the best I know at spinning a yarn out of the fabric of space and time. This is a set of short stories that are all based on universe of Metachronopolis.

Metachronopolis is the city at the end of time. It's where time travellers live, referred to as "time wardens". They're the ones who keep things organised -- well, at least they're supposed to. Like police in many parts of today's world, a lot of them are corrupt and self seeking.

They're not the only ones there. Just about every famous personality in history is also there. The time wardens are capable of showing up an instant before a person's death, and replacing them with a dead clone of themselves. It happens in a split second, so no one sees it happening. In other words, that wasn't John F. Kennedy's body you saw being rushed to the hospital on that momentous day in 1963, but his clone.

In each tale, Wright does a different acrobatic stunt, each with an unexpected twist on time travel. They're all stand alone stories, but the last sort of ties the whole concept together by showing us what it's really all about. A Christian that John Wright is, there's a profound lesson in each one.

A must read...

Review of Sean Sanborn's Rescue: Book one of the Naga Trilogy

Subtitled: Not the Typical Missionary Tale


Link to eBook Edition

I can relate to Chaz, because I was also a missionary's kid, spent time in Chiengmai, have frequented some of the same haunts and can practically taste the various foods as they're mentioned. But that's not why I'm giving this book five stars.

Chaz is 13 years old, lives with his parents and two sisters on the outskirts of Chiengmai at the foot of Doi Suthep, near the university. Many tourists and world travellers will know exactly where I'm talking about. It's the beginning of the summer holidays and they're expecting a team of young people on a mission trip from America.

So far, does this sound like a typical boring missionary tale?

That picture on the cover says otherwise. That's Chaz and his friend, Ashley holding the hands of Katya, the little girl in the middle, running down a street near the Night Bazaar. Chasing them is a European man who has bought the little girl's “services” for the night. On an impulse (maybe it was God's voice?) Chaz had grabbed the little girl and ran.

Not pictured on the front cover is the local Chinese Mafia warlord and his men who don't take lightly to their young prostitutes being snatched away like that.

Katya is a nine-year-old tribal girl. The book opens in the Karin village with her aunt and uncle warning her she must take the canoe and leave, and never come back. A little later, she finds out that the spirit doctor and the other villagers plan to sacrifice her to the Naga who lives in the river. That's the ornate snake-like dragon, whose head appears at the top of the front cover.

What exactly is a Naga? Is it mythological, or is it real? Is it a demonic power? Apparently, the creature will play a part in the story, but we'll have to wait for the sequel.

So, Katya fled to the next village, where a “nice man” offered to take her to the big city to get a job. Chaz and Ashley meet her on the first night of what would have been her new career.

For daring such a thing, the police tell Chaz that he's foolish, rash, and could have got himself and his family killed. But at least this particular policeman is cooperative – not like some I've heard of.

And Chaz's dad, Nick, is not your ordinary dad, even for a missionary. Does he scold Chaz for pulling such a stupid move? Does he ground him for a week, and drill some sense into him, like a responsible parent would have done?

Well?

What would David's dad have done had he known he was going out to fight Goliath? What about Jesus' parents when he stayed behind at the Temple? You get the idea. Nick's response was, “I don’t like how it all happened but I have to agree with Chaz. I think in this instance we did a good thing in helping the girl.”

But the Mafia people aren't happy, and there are consequences. They meet again...

A day or two before that, while sitting in an ice-cream shop, Nick had described to his three kids how to listen to the voice of God. Basically, it's to do with getting away from distractions and hearing “the still small inner voice of God.”

Chaz begins to get the idea. The plot moves onward on the strength of the “still small voice”. Once it leads to the decision to make a trip to Katya's village (which will happen in the sequel). Another time, it saves Chaz's life. To say how would be a spoiler.

There are other aspects to the story as well, for instance, the mission team that's visiting. On the team are various sorts, including Ashley, for whom Chaz develops a crush; and Brandon, the boy with the attitude, who's only on the trip because his parents promised to buy him a motorbike. Things get into a tangle.

Not all the loose ends are tied together. This is only the first in a trilogy. The sequel will be the trip to Katya's village, all because Katya believes that if Jesus is all-powerful, he can defeat the Naga.

I'm looking forward to it...

Flash Fiction: Little Red Riding Hood in historical context

Little Red Riding Hood knocked on the door of her grandmother's cottage. A gentle voice inside said, 'Come in, dearie.'

Little Red Riding Hood pushed the door open and carried her basket of treats across to the bed where her grandmother rested. She stood there and gazed at her grandmother.

'What is it, dearie?” coaxed her grandmother.

'Grandmother, you do have very big ears. All my friends grandmothers don't have nearly as big ears as you do.'

'All the better to hear you with, my dearie. I'll bet none of them could hear nearly as well as I do.'

'Yeah,' acknowledge Little Red Riding Hood. 'I just about have to shout to get them to hear me – but – Grandmother, what big eyes you have!'

'All the better to see you with, my dearie! All the other granny's are blind as bats, I bet.'

'Yeah, they are – and Grandmother, what a big nose you have!'

'All the better to smell with! Why, I knew you were coming when you were yet a mile away!'

'And what big, sharp white teeth you have!'

'Yes, I keep them white and sharp by chewing on bones. Now, let me see what you have there.' She lifted the cloth on the basket. 'Ahh! My favourite! A loin bone, oh! And a shoulder bone! Ahh, full of lovely bones. You must have had a feast! Thank your mother for me, won't you?'

'I will, Grandmother.'

There was a knock at the door.

'Go open the door for you uncle, will you, Riding Hood,' said Grandmother.

Little Red Riding Hood opened the door, and there stood a big burly wood-cutter.

'Uncle Remus!' cried Little Red Riding Hood, joyfully.

'How's my favourite niece!' he said as he swooped her off her feet. 'And how's my dear mother?'

'As well as can be expected, I suppose. Your sister-in-law sent me these lovely bones.'

'What a sweet gal she is, my brother's widow. Speaking of Romulus, I could have certainly used his help on this project.'

'Yes,' sighed Grandmother. 'It's too bad about his “accident”. That was shortly before Little Red Riding Hood was born. But it's certainly good of you to name the new city after him.'

'If it ever gets finished. At this rate...?'

'Rome won't be built in a day!' said Grandmother.

Review of Justin Reed Early's Street Child: a Memoir

Subtitled: Surviving Streetwise

I said it before in my review of Jo Napoli's The King of Mulberry Street: there should be a new genre added to the list, called "street kids" or "homeless children". They'd cover the whole range from fiction to non-fiction. Included would be Charles Dickens' Oliver Twist, Fr. Joe Maier's Welcome to the Bangkok Slaughterhouse: The Battle for Human Dignity in Bangkok's Bleakest Slums (whom I had the privilege of working with in Bangkok), Robin Lloyd-Jones' Fallen Angels: Stories of Los Gamines, as well as my own Pepe. Certainly not least in this line-up is the one I just finished reading: Justin Reed Early's Street Child: A Memoir.

As the title suggests, it's Justin's own story . The first two chapters cover his own life as the third son in a middle class family in Washington State, his tumultuous relationship with his father (it's hard to imagine a worse father than Justin's, a very unhappy man indeed!) which led to his leaving home at the age of ten, his entry into the world of foster car and youth homes, and finally his escape to street life.

Street life seems glamorous, perhaps for the first few years. He meets the right people, street kids like himself, but mostly older. Roberta and Frankie become his closest friends. Because he's so young, everyone takes care of him. He quickly finds that the most lucrative means of support is the sex trade. At his first pick-up – “trick” is the local slang word for it – Roberta warns the customer that her friends are watching, and “no penetration”. He gets picked up by the police a few times, and even sent to a youth facility far off on the other side of the state. He escapes, and as a “cute little boy”, he has no trouble getting back to the streets of Seattle. Someone even buys him a plane ticket.

One only remains a “cute little boy” for so long, and after that, life isn't as easy. While life as a street kid may have its romantic side, Justin Early holds nothing back in showing the consequences such a life can lead to. The chances of surviving into adulthood are much less for a child of the streets, especially when there's a serial killer on the loose – and the AIDS epidemic – and the suicide rate...

One of the events that Justin describes is the filming of Streetwise. When I got to that part, I did a Google search and watched the whole feature-length film on YouTube. I understand it was a popular film in its time – it was nominated for an Academy Award – but I had missed it. In one of the opening scenes, I recognised Justin standing next to a phone box with Roberta, from one of the photographs in the book. Other than that, Justin doesn't show up much in the film, because Frankie had warned him to stay away from people with cameras. However, many of the characters from the book are remembered in the film. Lou Lou is the one you see loudly threatening anyone who would abuse her fellow street kids. In the book, she chases away a would-be pimp, and in the film, forces an older tramp to apologise to one of her young friends. She's Frankie's sister and Roberta's lover. Then, there's the tragic story of Dewayne. It would be a spoiler if I said more...

If you do read the book, you'd be missing out if you didn't watch Streetwise, at least the YouTube video:
.

As I said, this would fit into my proposed “Homeless Children” genre. However, all Homeless Children books would necessarily be a sub-genre to others, like Science Fiction as in the case of my Pepe, or Classical Fiction in the case of Oliver Twist. This one, of course, is a Memoir, but it could also be classed in yet another genre, GTLB, due to the permanent effect Justin's street life had on him. It wasn't the sexual orientation of his choice, but too much had happened, and the last part of the book describes how he came to terms with it.

It's also not how I would have hoped it would turn out. To be up front, I'm a Christian who believes that being Gay isn't God's plan for human relationship (but please keep that in perspective: nor do I believe that a heterosexual relationship outside of wedlock or with multiple partners is God's plan. Nor, do I believe, is gluttony or alcoholism. But I have friends who are all of those, whom I respect and enjoy being around – when they're not doing those things. We've all been broken in some way or another). It doesn't keep me from enjoying a book like this, and highly recommending it as an eye-opener to what really happens on the street.

It happens in America, even in pristine cities like Seattle Washington. Granted, a slightly larger percent of the street children there are from dysfunctional middle class families. Fewer – though still some – are abandoned. Dewayne had run away from a foster home and was waiting for his dad to be released from prison. Also, apart from the occasional serial killer, the streets of Seattle are probably a bit safer than places like Brazil, where the police have been known to round up street children and shoot them. But the streets are still the streets, kids are still kids, and life can still get ugly.

For Justin, it was ugly, but with a happy ending. There's a lot about forgiveness, and his last moments with his dad are happy ones. Justin now has a career in helping to improve the lives of other kids like himself.

That's not a spoiler – he did, after all, write this book himself....