Template:Two Alamos: Difference between revisions

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(Created page with " == Two Alamos == In the story “A Tale of Two Alamos,”<Ref>SMU Mustang’s Spring 1986 alumni magazine. Story by Paul Andrew Hutton.</Ref> Hutton refers to “Travis’ l...")
 
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  "The [[early Church|early church]] was characterized by a sense of solidarity (cf. [[Acts 4]]:32); Christian unity provided a source of strength against the hostile forces of the world. Only later did “sects” mar the scene. Second, the historian noted that the disciples were cautious “to detect the errors of heresy” as such evolved within the movement. The devout were willing “to expel” from the society of the faithful those, who by teaching or practice, threatened the safety of the religious community <Ref>Gibbon, Edward. (n.d.). The Decline and Fall of the Roman Empire. Vol. I. New York, NY: The Modern Library.</Ref>. Gibbon also notes that one of the factors that preserved the integrity of the church in those early days was that every congregation was “separate and independent,” and as yet not “connected by any supreme authority or legislative assembly.” <Ref>Gibbon, Edward. (n.d.). The Decline and Fall of the Roman Empire. Vol. I. New York, NY: The Modern Library.</Ref>  
  "The [[early Church|early church]] was characterized by a sense of solidarity (cf. [[Acts 4]]:32); Christian unity provided a source of strength against the hostile forces of the world. Only later did “sects” mar the scene. Second, the historian noted that the disciples were cautious “to detect the errors of heresy” as such evolved within the movement. The devout were willing “to expel” from the society of the faithful those, who by teaching or practice, threatened the safety of the religious community <Ref>Gibbon, Edward. (n.d.). The Decline and Fall of the Roman Empire. Vol. I. New York, NY: The Modern Library.</Ref>. Gibbon also notes that one of the factors that preserved the integrity of the church in those early days was that every congregation was “separate and independent,” and as yet not “connected by any supreme authority or legislative assembly.” <Ref>Gibbon, Edward. (n.d.). The Decline and Fall of the Roman Empire. Vol. I. New York, NY: The Modern Library.</Ref>  
"Our curiosity is naturally prompted to inquire by what means the Christian faith obtained so remarkable a victory over the established religions of the earth. To this inquiry an obvious but unsatisfactory answer may be returned; that it was owing to the convincing evidence of the doctrine itself, and to the ruling providence of its great Author. But as truth and reason seldom find so favourable a reception in the world, and as the wisdom of Providence frequently condescends to use the passions of the human heart, and the general circumstances of mankind, as instruments to execute its purpose, we may still be permitted, though with becoming submission, to ask, not indeed what were the first, but what were the secondary causes of the rapid growth of the Christian church? It will, perhaps, appear that it was most effectually favoured and assisted by the five following causes:
* I. The inflexible, and, if we may use the expression, the intolerant zeal of the Christians, derived, it is true, from the Jewish religion, but purified from the narrow and unsocial spirit which, instead of inviting, had deterred the Gentiles from embracing the law of Moses.
* II. The doctrine of a future life, improved by every additional circumstance which could give weight and efficacy to that important truth.
* III. The miraculous powers ascribed to the primitive church.
* IV. The pure and austere morals of the Christians.
* V. The union and discipline of the Christian republic, which gradually formed an independent and increasing state in the heart of the Roman empire."<Ref>Chapter 15,  Fall In The West — The Decline And Fall Of The Roman Empire by Edward Gibbon</Ref>
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The [[early Church]] ministers were also [[titular]]. The could not ''[[exercise authority]] one over the other'' because [[Christ]] forbid them to be like the rulers of other governments. They did have authority over what people gave them in [[charity]]. This is why they could provide [[welfare]] for [[early Christians]] in need without being like the [[Benefactors]] of other governments that ruled over the people.
The [[early Church]] ministers were also [[titular]]. The could not ''[[exercise authority]] one over the other'' because [[Christ]] forbid them to be like the rulers of other governments. They did have authority over what people gave them in [[charity]]. This is why they could provide [[welfare]] for [[early Christians]] in need without being like the [[Benefactors]] of other governments that ruled over the people.

Revision as of 12:22, 5 January 2020

Two Alamos

In the story “A Tale of Two Alamos,”[1] Hutton refers to “Travis’ line in the dust” as “that sublime moment of democratic choice.” As the story goes, William Barret Travis gave his men a choice of leaving or staying to fight a ”hopeless“ battle. All the men stayed but one Louis Rose, who climbed the wall and escaped to tell the story and open a meat market in Nacogdochea. When asked why he didn’t stay, his reply was “By God, I wasn’t ready to die.”

If he had been given a democratic choice, he would have been compelled to stay by the will of the mob. It would have been both a sublime act of democracy and his last. Fortunately, it was a sublime moment of individual choice in the Republic of Texas that allowed Rose to live.

A democracy is a kind of common purse of rights. As a democracy may exist within a Republic, it may grant duties and privileges that may be legally incumbent upon its members. In a democracy, the president may not be titular and the State may not be separate from its government. One would be more likely to be electing their leaders as rulers and lawmakers in an indirect democracy rather than mere representatives.

But the Bible tells us that such common purses run toward evil.[2] Over and over again the Bible warns us not to take benefits[3] from men who exercise authority one over the other,[4] because what they offer is a snare and a trap,[5] and will make us merchandise[6] (or human resources), and a surety for debt.[7]

In a republic, the State (status, estate… resting in the rights of the freeman) is independent of its government. A freeman was free from civil authority and religiously allowed to accept or reject because his government must acquire consent. That consent is commonly granted by the application for benefits and entitlements at the expense of your neighbor. “He who receives the benefit should also bear the disadvantage.”[8] The disadvantage shall continue to increase if we continue to persist on this path to corruption.[9]

The word “republic” was used because those early pilgrims and separatists knew its origins. It is a shortened form of the Latin idiom “Libera res publica”, meaning “free from things public.” The heads of the government were “titular” in authority, meaning they held authority “in name only.”

The tutelary power[10] of the state must remain in the hands of the individual and not be transferred to the corporate State or body politic. It would elevate the power of the State which alone take charge of assuring the fate of liberty and a great nation would soon be great no more.

The United States was never a pure republic. It was to guarantee a republican form of government to the states, but it was an indirect democracy created by the constitution at the will of the original state republics. A Republic is “that form of government in which the administration of affairs is open to all the citizens. In another sense, it signifies the state, independently of its government.”[11]

In the original American Republics, citizenship of the individual freeman depended upon his “ownership” of land as an estate, but “in the United States ‘it is a political obligation’ depending not on ownership of land, but on the enjoyment of the protection of government; and it ‘binds the citizen to the observance of all laws’ of his sovereign.”[12]


"The early church was characterized by a sense of solidarity (cf. Acts 4:32); Christian unity provided a source of strength against the hostile forces of the world. Only later did “sects” mar the scene. Second, the historian noted that the disciples were cautious “to detect the errors of heresy” as such evolved within the movement. The devout were willing “to expel” from the society of the faithful those, who by teaching or practice, threatened the safety of the religious community [13]. Gibbon also notes that one of the factors that preserved the integrity of the church in those early days was that every congregation was “separate and independent,” and as yet not “connected by any supreme authority or legislative assembly.” [14]

"Our curiosity is naturally prompted to inquire by what means the Christian faith obtained so remarkable a victory over the established religions of the earth. To this inquiry an obvious but unsatisfactory answer may be returned; that it was owing to the convincing evidence of the doctrine itself, and to the ruling providence of its great Author. But as truth and reason seldom find so favourable a reception in the world, and as the wisdom of Providence frequently condescends to use the passions of the human heart, and the general circumstances of mankind, as instruments to execute its purpose, we may still be permitted, though with becoming submission, to ask, not indeed what were the first, but what were the secondary causes of the rapid growth of the Christian church? It will, perhaps, appear that it was most effectually favoured and assisted by the five following causes:

  • I. The inflexible, and, if we may use the expression, the intolerant zeal of the Christians, derived, it is true, from the Jewish religion, but purified from the narrow and unsocial spirit which, instead of inviting, had deterred the Gentiles from embracing the law of Moses.
  • II. The doctrine of a future life, improved by every additional circumstance which could give weight and efficacy to that important truth.
  • III. The miraculous powers ascribed to the primitive church.
  • IV. The pure and austere morals of the Christians.
  • V. The union and discipline of the Christian republic, which gradually formed an independent and increasing state in the heart of the Roman empire."[15]

The early Church ministers were also titular. The could not exercise authority one over the other because Christ forbid them to be like the rulers of other governments. They did have authority over what people gave them in charity. This is why they could provide welfare for early Christians in need without being like the Benefactors of other governments that ruled over the people.

  1. ↑ SMU Mustang’s Spring 1986 alumni magazine. Story by Paul Andrew Hutton.
  2. ↑ “Cast in thy lot among us; let us all have one purse: ....” Proverbs 1:14-19
  3. ↑ Proverbs 23:1 “When thou sittest to eat with a ruler, consider diligently what [is] before thee: And put a knife to thy throat, if thou be a man given to appetite. Be not desirous of his dainties: for they are deceitful meat.”
  4. ↑ Luke 22:25 “And he said unto them, 'The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But it shall not be so among you.'”[Matthew 20:25, Mark 10:42]
  5. ↑ Romans 11:9 “And David saith, 'Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them':” quoting Psalms 69:22
  6. ↑ 2 Peter 2:3 “And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.”
  7. ↑ Proverbs 17:18 “A man void of understanding striketh hands, [and] becometh surety in the presence of his friend.”
  8. ↑ Cujus est commodum ejus debet esse incommodum.
  9. ↑ 2 Peter 2:19 “While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.”
  10. ↑ Tutelary is having the guardianship of a person or a thing like a Father or Benefactor.
  11. ↑ Republic. Black’s Dictionary 3rd Ed. p1536
  12. ↑ Wallace v. Harmstad, 44 Pa. 492; etc. Black’s 3rd Ed. p. 95
  13. ↑ Gibbon, Edward. (n.d.). The Decline and Fall of the Roman Empire. Vol. I. New York, NY: The Modern Library.
  14. ↑ Gibbon, Edward. (n.d.). The Decline and Fall of the Roman Empire. Vol. I. New York, NY: The Modern Library.
  15. ↑ Chapter 15, Fall In The West — The Decline And Fall Of The Roman Empire by Edward Gibbon
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