Wednesday, October 27, 2010

100 Decisive Battles by Paul K. Davis

Dreams from the LORD 2007-2010
12 October 2010

Today I hitchhiked from Riverton to Dubois, Wyoming. I read some more from 100 Decisive Battles by Paul K. Davis here at the library.

Antietam (Sharpsburg), 1862
Gettysburg, 1863
Atlanta/March to the Sea, 1864
Manila Bay, 1898
Marne, Second Battle, 1918
Dunkirk, 1940
Battle of Britain, 1940:

“The decision to stop attacks on airfields, radar sites, and factories proved to be one of Hitler’s greatest mistakes. Hanson Baldwin wrote, ‘It was one of the great miscalculations of history. The bombing of London gave the great Fighter Command a chance to recuperate, and it forced the Luftwaffe to a deeper penetration and thus exposed the bombers and short-legged fighters to greater loss. It antagonized world public opinion, mobilized global sentiment in support of Britain, stiffened English resolution and helped lead to Germany’s loss of the war.’”

Pearl Harbor, 1941
Midway, 1942
Normandy, 1944
Okinawa, 1945
Israel’s War of Independence, 1948-1949
Inchon, 1950
Dien Bien Phu, 1953-1954
Tet Offensive, 1968
Desert Storm, 1991


The Vietnam War

The Lord governs in the affairs of men. I believe the Vietnam War happened for a reason. Fighting against Godless communism in its various disguises is always noble. The reason the United States got bogged down in Vietnam was because we turned our backs on the Jewish people in Europe during World War II (from a sermon by John Hagge).

Someone may counter and say, the death of 58,000 U.S. Military personnel in the Vietnam War does not compare with the death of 6 million Jews in Nazi death camps during World War II. The memory of the Vietnam War paralyzed U.S. foreign policy and a military superpower till the victory in the Gulf War in 1991. If the Lord Jesus Christ wants to hamstring a nation because of sin, then so be it.

He who curses Israel shall be cursed; he who blesses Israel shall be blessed.

“Touch not my anointed, do my prophets no harm.”

God is not mocked: what we sow we will also reap.

“Vengeance is mine, saith the Lord.”

Freedom to Bear Arms
Alvin C. York
Carrying the Gun
Garry Owen

Thursday, October 21, 2010

Born Fighting: How the Scots-Irish Shaped America

Born Fighting: How the Scots-Irish Shaped America
By James Webb

Page 121: "Call this war by whatever name you may, only call it not an American rebellion; it is nothing more or less than a Scotch Irish Presbyterian rebellion."

--A Hessian officer, writing home during the War of the American Revolution.

Page 149: “They built churches, the Scots-Irish first following the Presbyterian faith, but over time becoming more and more inclined to adopt the evangelical Baptist and Methodist denominations, again possibly to draw a line between their communities and the tamer form of Presbyterianism being brought directly from an increasingly enlightened Scotland.”

Page 150: “The Tidewater Aristocracy that had allowed such settlements looked askance at these new Americans, often snidely belittling them for their coarseness and their backward, nonintellectual ways. But their ferocious performance against a variety of Indian attacks that began in 1754 and continued even after the seven years of the French and Indian War gained them not only respect but also an enduring legitimacy. They fought and played by their own rules, expecting no quarter from any enemy and giving none in return. And by the eve of the American Revolution in 1775, they had become a political force in their own right.”

Page 152: “But the migration to America was raising far more dangerous concerns in political circles. The English ruling class, which had begun the century seeking strong people to settle in the colonies, slowly began to see unintended consequences. The Ulster Scots had brought with them not only a desire for a better life, but also a determination to live under their own rules. The democracy of the Presbyterian Kirk, and ancient mistrust of higher authority, and a burning resentment of the English hierarchy that had given them so much trouble in Ulster all fueled their interactions with other cultures from their first days in America. Seasoned observers on both sides of the Atlantic began watching the dynamic of the Scots-Irish migration with increasing concern. The out-migration was causing economic troubles in Ireland, but an even greater problem was percolating across the seas—the very survival of the British colonial system on the new continent. Trouble had almost immediately been set loose in the colonies as a result of the Scots-Irish arrival in America for although political disagreements had been building in the colonies for some time, the ever disagreeable Ulster Scots were injecting a new and violent tone to the debate.”

Page 153: “The first Great Celtic Migration from Ireland [by 1775] was complete, and the people who had traveled to America were now largely positioned in a broad swath of mountains that marked the geographic—and political—boundary between an aristocratic, colonial past and a future so wide and promising that its dimensions were unfathomable. And although it was mainly the English-American aristocracy that framed the intellectual arguments for the movement toward independence, it would be the Scots-Irish who would bring the fire of revolution to the pulpits of almost every frontier church and also would provide a disproportionate share of guns and soldiers to the battlefield once war broke out.

“As the eminent English historian James Anthony Fronde put it in 1872, ‘The resentment which they carried with them continued to burn in their new homes; and, in the War of Independence, England had no fiercer enemies than the grandsons and great-grandsons of the Presbyterians who had held Ulster against Tyrconnell.’”

Page 156: “Just as important, the churches became vital centers of religious, social, and even political activity. From those pulpits, decade after decade, strong men preached about the power of the individual, decried the evil of a government that sought to interpose itself between man and God, and reminded parishioners of the two centuries of discrimination by the Anglican English aristocracy against their people, a discrimination that in many ways still existed in America.”

Page 157 & 158: “The power of numbers and the strength of the rhetoric began to tell. In the late 1740s and early 1750s a wave of religious tolerance swept the region, becoming known as the Great Awakening. This movement was led not so much by the Presbyterians as by the Baptists, who slowly gained great favor in Scots-Irish communities by echoing the strongest edicts of John Calvin that no government had the right to stand between God and His people. Evangelical revivals filled the backcountry. Governments themselves softened, slowly allowing religious freedoms. Transitional figures such as the legendary orator Patrick Henry, whose Scottish father was ‘properly’ Anglican but whose mother was an ardent Presbyterian, took up the cudgel and worked to remove ‘established religion’ from the realm of government. This issue, forced heavily by Scots-Irish and other ‘dissenting’ mountain communities, was a major factor in the creation of the First Amendment to the Constitution, which begins ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.’”

Page 161: “As the American colonies moved toward declaring independence from Great Britain, the Scots-Irish were all but unanimous in their desire to be free of the English government. Although the trained minds of New England’s Puritan culture and Virginia’s Cavalier aristocracy had shaped the finer intellectual points of the argument for political disunion, the true passion for individual rights emanated from the radical individualism of the Presbyterian and, increasingly, Baptist pulpits. New political theories of democracy and federal systems were being tested and debated in the learned salons and legislative chambers along the coast. But for the people in the mountains, two centuries of Kirk-dominated Calvinism had already nurtured a raw yet powerful concept—the individual’s moral right to rebel against the unjust policies of any government. This concept, which for the moment dovetailed neatly with the aristocratic forces of revolution in the East, would later form the basis for a more inclusive brand of populism first characterized by the presidency of Andrew Jackson.”

Page 162: “It was reported that King George III characterized the Revolution as ‘a Presbyterian War,’ and that Horace Walpole remarked in Parliament, ‘There is no use crying about it. Cousin America has run off with a Presbyterian parson, and that is the end of it.’”

“A New Englander who opposed the rupture with England declared the Scotch-Irish to be, with few exceptions, ‘The most God-provoking democrats on this side of Hell.’”

Pages 162 & 163: “Estimates vary, but it is undeniable that the Scots-Irish comprised at least one-third and as many as one-half of the ‘rebel’ soldiers during the Revolutionary War. They became quickly known not only for their battlefield tenacity, but also for their loyalty during the brutal winter of 1777 at Valley Forge, where they remained steadfast while large numbers of soldiers deserted George Washington.”

Page 165: “The great majority of the population in the Carolinas was in the mountains, and the bulk of the people in the mountains were Scots-Irish with long memories, deep hatreds, and battle skills that had been continuously honed against the Indians. Blindly—some might say arrogantly—the British ignored that reality as they pressed their campaign further inland. Having toppled the Continentals so easily along the coastline, their leaders reasoned that a policy of terror and intimidation in the western communities would quickly bring the rest of the Carolinas into the fold.

“This misjudgment proved to be perhaps the most costly error of the war. By launching a campaign that in its tone was chillingly reminiscent of Proud Edward’s attempt to hammer Scotland and Henry VIII’s ‘rough wooing’ of the Scottish lowlands in centuries past, the British and their Tory cohorts provoked the anger of the very people who were capable of smashing their advance. And smash it they would.”

Page 169: “From their gathering point at Sycamore Shoals, the over-mountain militias headed southeast, toward the North Carolina Piedmont. In early October they picked up the trail of Ferguson’s meandering battalion and began tracking him. Shortly, other militia units joined them, one coming up from South Carolina, another traveling down from North Carolina’s Piedmont. They now numbered more than 1,000, almost even in size with Ferguson’s 1,300 Redcoats. And on October 7, 1780, they found Ferguson on a narrow ridge that the locals called King’s Mountain.”

Page 170: “The battlefield was small; the length of six football fields on top of a mountain a few hundred feet high. The numbers involved were not huge; a thousand or so on each side. The battle did not last long; little more than an hour. But the victory was so stunning and the differences in military style so complete that one can say without exaggeration that Colonial America, with all its stylistic dependence on European forms of propriety, began conclusively to die along with Ferguson’s soldiers on King’s Mountain. And it was being replaced by the raw individualism of an uneducated and testy group that the Europeans, perhaps always, would quizzically view as ‘mongrels.’ This was not the carefully replicated English society along the coast that was mangling Ferguson on the mountain. Rather, it was something fresh and new, occasionally even ugly, that could not yet even be defined.”

Page 171: “Rock by rock, slope by slope, fighting sometimes so close that a rifle went off into the belly of a Redcoat whose bayonet had pierced the same rifleman’s arm, the buckskin and linen-clad militiamen used every skill that a generation of Indian warfare had taught them. The volleys of Ferguson’s ever more nervous soldiers went repeatedly high, over their heads, while the individual shots from well-used long rifles were seldom off the mark.”

“The over-mountain men had not merely defeated the Redcoats at King’s Mountain, they had totally destroyed them. At a cost of 28 killed and 62 wounded, ‘Ferguson’s detachment of 1,100 men was annihilated.’ Indeed, ‘only 200 Tories sent out earlier on a foraging expedition were able to escape. Hearing of Ferguson’s defeat, Cornwallis began backpedaling into South Carolina.’”

Page 172: “Mindful of Tarleton’s butchery and Cornwallis’s early promise to hang them, they held court on a number of Redcoats who were recognized as local Tory leaders, sentencing thirty-six to death and hanging nine of them before growing tired of the killing. Other prisoners were shot in individual incidents, and still others were left on the trail to die. And then the militiamen who had changed the course of the Revolutionary War simply went home.”

Page 173: “These men and others, great-great-great-grandsons all, fought with purpose on behalf of concepts that were older that the Scottish Kirk, views of human dignity that in time, in many places, became America itself.”

Page 182: “The power—and ultimately the attractiveness—of the Scots-Irish culture stemmed from its insistence on the dignity of the individual in the face of power, regardless of one’s place or rank in society.”

Pages 182 & 183: “The ideas that fueled the concept had been adapted into its religious base through the Scottish Kirk and were further refined in Ireland as the notions of nonconformity evolved, asserting that every individual had the moral right to resist any government that did not respect his beliefs.”

Page 289: “For nearly two thousand years, in one form or another, this culture’s unbending individualism—and its ingrained hatred of aristocracy—has been in conflict with a variety of authoritarian power structures, and it remains so in today’s American.”

Page 343: “We helped build this nation from the bottom up. We face the world on our feet and not on our knees. We were born fighting. And if the cause is right, we will never retreat.”

Freedom to Bear Arms
How the Scots Invented the Modern World
The Siege of Jadotville (155 Irish soldiers vs Katangese troops)

Tuesday, October 12, 2010

The Next President of the United States

Dreams from the LORD 2007-2010
7 October 2010

Last night I had a dream where I was in a room in the White House (it may have been the lobby just outside the Oval Office). I was talking with President Barack Obama. Then this other guy walked into the room. He was the next President of the United States. He looked at Barack Obama and asked, “When are you going to leave? When are you going to resign?”

The Downfall of Barack Obama
A Nation in Sin
Barack Obama and the Media
Obama Will Leave the White House
Quotes from Thomas Jefferson

Monday, October 11, 2010

John Milton: Writer and Revolutionary

John Milton, 1608-1674
Milton and the English Revolution
By Christopher Hill

“The civil war of the seventeenth century, in which Milton is a symbolic figure, has never been concluded. . . . Of no other poet is it so difficult to consider the poetry simply as poetry, without our theological and political dispositions, conscious and unconscious, inherited or acquired, making an unlawful entry.”
--T.S. Eliot, Milton (1947)

Page 1: “Milton is a more controversial figure than any other English poet. Many of the controversies relate to Milton’s participation in the seventeenth-century English Revolution, yet Milton is more controversial even than that Revolution itself. Those who dislike Milton dislike him very much indeed, on personal as well as political grounds. How could the American who proclaimed himself Royalist, Anglo-Catholic and classicist have any use for England’s republican anti-Catholic? Blake, Shelley and Herzen were more attuned to Milton: so were Jefferson, Mirabeau and the Chartists.

“Yet the controversies around Milton are not simple. He was, for instance, a propagandist of revolution, a defender of regicide* [killing of the king] and of the English republic. Dr. Johnson and many since have found it hard to forgive him for this, or to be fair to him. Yet Milton frequently expressed great contempt for the common people, and so cannot be whole-heartedly admired by modern democrats. He was a passionate anti-clerical, and in theology a very radical heretic. Since he was also a great Christian poet, ‘orthodox’ critics have frequently tried to explain away, or to deny, his heresies. We may feel that these attempts tell us more about the commentators than about Milton, but they have not been uninfluential. On the other hand, Milton’s radical theology is far from conforming to the sensibility of twentieth-century liberal Christians.”

Page 3: “It is, in my view, quite wrong to see Milton in relation to anything so vague and generalized as ‘the Christian tradition’. He was a radical Protestant heretic. He rejected Catholicism as anti-Christian: the papist was the only heretic excluded from his wide tolerance. Milton shed far more of mediaeval Catholicism than did the Church of England. His great theological system, the De Doctrina Christiana, arose by a divorcing command from the ambiguous chaos of traditional Christianity. Milton rejected the Trinity, infant baptism and most of the traditional ceremonies, including church marriage; he queried monogamy and believed that the soul died with the body. He cannot reasonably be claimed as ‘orthodox’.”

Page 4: “Milton was not just a fine writer. He is the greatest English revolutionary who is also a poet, the greatest English poet who is also a revolutionary.”

Pages 105 and 106: “Milton rejected not only ‘the corrupt and venal discipline of clergy courts’, but all ‘coercive jurisdiction in the church’. He thought not only that the Pope was Antichrist, but that bishops were more antichristian than the Pope. Like John Saltmarsh, he thought that any state church was necessarily antichristian. When he made Antichrist Mammon’s son Milton may even have hinted at social interpretations akin to those of Gerrard Winstanley. Milton pointed out that Christ used force only once—to drive money-changers out of the Temple. The coercive power of the secular magistrate in religious matters Milton similarly denied. ‘Since God became flesh’, John Reeve told the Lord Mayor of London in 1653, ‘no civil magistrate hath any authority from above to be judge of any man’s faith, because it is a spiritual invisible gift from God.’ Milton would have agreed with the conclusion. Repudiation of a state church divided sectaries from Episcopalians and Presbyterians; denial of the authority of the magistrate brought about a division somewhere farther to the left. In each case Milton came to be with the more radical party.

“If there is no distinction between clergy and laity, ordinary people have the right to interpret the Bible for themselves. This led to what Edwards called anti-Scripturism—criticism of the contradictions of the Bible, denial that it was the Word of God. Milton did not go so far as Clement Writer, Walwyn, some Ranters and the Quaker Samuel Fisher. But—unlike Edwards—he would have insisted on the principle that the individual had a right and indeed a duty to study the Bible for himself, not taking his religion at second hand from Pope, church or priest. He likewise insisted that ‘the spirit of God, promised alike and given / To all believers’ was the test for interpreting the letter of the Bible. Such ‘spiritual illumination . . . is common to all men.’ The distinction is a narrow one between his position and the Ranter and Quaker view that the spirit within believers was superior to the letter of Scripture, overriding it.

“Milton’s belief that worship is discussion, that the spirit in man is more important than any ecclesiastical authority, that each of us must interpret the Bible for himself, thus aligns him with Ranters, Quakers, antinomians: so does his conviction that men and women should strive to attain perfection on earth, even though Milton did not think they could ever succeed. His ultimate belief in the necessity of good works for salvation, the consequence of his emphasis on human freedom, aligns him with Arminians of the left like John Goodwin, General Baptists and Quakers, whilst his total rejection of sacramentalism and a state church puts him at the opposite pole to the Laudian ‘Arminians’ of the right. Milton accepted the heresy of adult baptism, at a time when the medical reformer William Rand thought that Henry Lawrence’s publication of his Treatise of Baptism was a more courageous act than risking his life on the field of battle. This links Milton with Socinians and Anabaptists, though he seems to have joined no Baptist congregation. His decisive rejection of sabbatarianism also puts him beyond the pale of ‘respectable’ Puritanism.

“Milton was a radical millenarian long before Fifth Monarchism was thought of: he equated monarchy with Antichrist. In 1641, he associated his belief that Christ’s kingdom ‘is now at hand’ with his confidence in the potentialities of free and democratic discussion. He had a vision of England as leader of an international revolution, which links him both with the Fifth Monarchists and with the pre-pacifist George Fox, who in 1657 rebuked the English army for not yet having sacked Rome.”

Pages 299 and 300: “The doctrine of the sonship of all believers is of course Biblical. ‘As many as are led by the Spirit of God, they are the Sons of God’, St. Paul said (Romans 8: 14). It is therefore accepted by all Protestants, and is mentioned in the Westminster Confession of Faith of 1647. But the emphasis I have been citing was especially characteristic of the radicals. In the early seventeenth century the covenant of John Smyth’s General Baptist church declared ‘We shall be his sons, calling him Father by the spirit whereby we are sealed.’ The church believed that ‘Christ’s redemption stretcheth to all men.’ This version of the doctrine, as Milton very well knew, trembled on the edge of antinomianism. ‘What have we, Sons of God, to do with Law?’ Many of his contemporaries were pushing it over the edge, as Thomas Munzer had done a century earlier when he said ‘We must all become gods.’

“Edwards quoted sectaries who said ‘Every creature is God. . . . A man baptized with the Holy Ghost knows all things even as God knows all things.’ Winstanley in 1648 believed that ‘God now appears in the flesh of the saints.’ Jesus Christ and his saints make one perfect man. He soon extended this from the saints to all mankind. ‘Every creature . . . is a Son to the Father.’ The same spirit that filled Christ ‘should in these last days be sent into whole mankind’. ‘Christ . . . is now beginning to fill every man and woman with himself.’ This Christ in everyone, ‘that perfect man, shall be no other but God manifest in the flesh’. ‘He will spread himself in sons and daughters . . . till this vine hath filled the earth.’ ‘Everyone that is subject to reason’s law’, Winstanley declared, ‘shall enjoy the benefit of sonship’—which for him meant participation in communal ownership and cultivation.

“George Fox criticized Ranters who claimed to be equal with God, but he himself was accused of affirming ‘that he had the divinity essentially in him’, ‘that he was equal with God, . . . that he was as upright as Christ’. Ranters and Quakers blended Familist and Hermeticist traditions in a very democratic mixture. The Hermetic texts described how man could discover the divine within himself, and through knowledge become like God. ‘A man on earth is a mortal God; . . . a God in heaven is an immortal man.’ In Paradise Lost the Father himself seems to recall some such idea when he tells the angels ironically

O Sons, like one of us man is become
To know both good and evil, since his taste
Of that defended fruit.
(XI. 84-6)

“The Hermeticist doctrine had been taken over by the Familists, who believed that every member of the Family of Love by obedience of love became a Son of God. Or, as Croll put it, man ‘riseth to such perfection that he is made the Son of God, transformed into the same image which is God and made one with him’. Robert Fludd taught that heaven was attainable on earth. ‘The Rosicrucians call one another brethren because they are the Sons of God’ in this sense. Christ dwells in man ‘and each man is a living stone of that spiritual rock’. Of these the true Temple will be constructed, of which the temples of Moses and of Solomon were only types. ‘When the Temple is consecrated, its dead stones will live . . . and man will recover his primitive state of innocence and perfection.’ This may perhaps enrich our sense of the scene in Paradise Regained when the Son of God miraculously stands on the pinnacle of the Temple. ‘The Son and the saints make one perfect man’, declared William Erbery; ‘the fullness of the godhead dwells in both in the same measure, though not in the same manifestation. . . . The fullness of the godhead shall be manifested in the flesh of the saints as in the flesh of the Son’—i.e. on earth.”

Page 307: “This is the basis for Milton’s theory of toleration: no Protestant ‘of what sect soever, following Scripture only, . . . ought, by the common doctrine of protestants, to be forced or molested for religion’. ‘No man in religion is properly a heretic at this day but he who maintains traditions or opinions not probable by Scripture (who, for aught I know, is the papist only’) (cf. Luther: ‘Neither pope nor bishop nor anyone else has the right to impose so much as a single syllable of obligation upon a Christian man without his own consent.’) ‘Chiefly for this cause do all true protestants account the Pope antichrist’, Milton continued; ‘for that he assumes to himself this infallibility over both the conscience and the Scripture.’ Hence the arguments for complete toleration for all Protestants do not apply to papists.

“A great many conclusions follow from this absolute emphasis on conscience, on sincerity. The efficacy of any sacrament depends on the proper attitude of the recipient, and therefore ‘Infants are not fit for baptism’, since ‘they cannot believe or undertake an obligation.’ Attendance at church is not necessary: ‘the worship of the heart is accepted by God even where external forms are not in all respects observed.’ But Samson Agonistes suggests that Milton agreed with Muggleton that we should abstain from attending the worship of the restored Church of England.”

Page 309: “Many radicals spoke in Joachite terms of three advents of Christ—first in the flesh in Palestine, finally in the Last Judgment, but in between there will be a ‘middle advent’ when Christ rises in believers. Or there are three resurrections of the dead—the first of Jesus in A.D. 33, the last at the general resurrection: in between comes the rule of the saints in the new dispensation. For Winstanley Christ’s resurrection is not in one single person. ‘Mankind is the earth that contains him buried, and out of this earth he is to rise’, within us. ‘The rising up of Christ in sons and daughters . . . is his second coming.’ Every saint is a true heaven, because God dwells in him and he in God, and the communion of saints is a true heaven. For Ranters too Christ’s coming meant ‘his coming into men by his spirit’. Fludd had believed that man could attain to heaven on earth. Seekers, Saltmarsh, Dell, Quakers and Muggletonians held similar views. Erbery, whose views are close to those of Milton on many points, believed that the Second Coming meant ‘the appearing of that great God and Saviour in the saints. . . .The saints shall judge the world, that is first destroy but afterwards save and govern the world.’”

Page 314: “On the dictionary definition it is difficult to say that Milton was not an antinomian. Like the Ranters he believed that ‘the entire Mosaic Law is abolished’—not just the ceremonial law but ‘the whole positive law of Moses’. Milton indeed wore his antinomianism with a difference, for he thought that ‘the law is now inscribed on believers’ hearts by the spirit’; but many whom we call antinomians would have said the same, and for Milton when the spirit is at variance with the letter ‘faith not law is our rule’.”


*In the spring semester of 1995, I took a class on John Milton (1608-1674) at Iowa State University. I wrote a ten-page paper on Milton for that class.

Because of Milton’s writings (his essays like Areopagitica, A Second Defense of the English People and On Christian Doctrine) and influence with the Puritans of the American colonies, I came to the conclusion that he was a father of the United States of America.

If there had never been an English Civil War (1642-1651) or a Glorious Revolution (1688) (and the English Bill of Rights in 1689), there might never have been an American Revolutionary War (1775-1783) or the U.S. Constitution (1787).

I believe that John Milton and George Fox were by far the most influential men in seventeenth-century England. Milton was a great Christian intellectual/writer; Fox was a great preacher/apostle of the Gospel; they both spent time in prison for their beliefs.


Antinomian—“One who holds that, under the gospel dispensation, the moral law is of no use or obligation, faith alone being necessary to salvation.”

Sabbatarian—“One who keeps the seventh day of the week as holy, in conformity with the letter of the fourth commandment.”

Arminian—“Of or pertaining to James Arminius (1560-1609), a Dutch protestant against the tenets of strict Calvinism. The theology of the Wesleyans of Great Britain and Methodists of America is Arminian.”

--Webster’s New Collegiate Dictionary


"Pain and suffering are always inevitable for a large intelligence and a deep heart.  The really great men must, I think, have great sadness on earth."

--Fyodor Dostoyevsky

A Revolutionary People at War
Quotes from Thomas Jefferson
Born Fighting: How the Scots-Irish Helped Shape America
The Second Coming
Freedom to Bear Arms 
Obama as Stuart
On His Blindness
A History Lesson:  Colonel Isaac Barre
A Biography of John Milton

Saturday, October 9, 2010

A War Horse and Robert Heinlein

Dreams from the LORD 2007-2010
27 September 2010

Earlier today I got a ride from Helena to Townsend, Montana. This guy was a Vietnam Veteran; he had just got back from a doctor’s appointment at the VA Hospital in Helena (Fort Harrison). I asked him what year he was in Vietnam; he said from 1965 to 1970. He was in Marine Force Recon; he told me he did five tours. I didn’t know that that was possible. I have heard of guys who did two or three tours in Vietnam. He told me he did scuba training with the Navy SEALs and that he did jump training and sniper training. Sounds like that guy was a real war horse. He gave me a rubber arm band that says “Support Our Veterans.”

It is because of guys like him that America has freedom and why other countries have freedom. Freedom is not free. Sometimes you have to shed a lot of blood to free the slaves of Nazi, Communist and Islamic oppression.

4 October 2010

Earlier today I hitchhiked from Riverton to Dubois, Wyoming. I have been spending most of the day here at the public library reading 100 Decisive Battles From Ancient Times to the Present The World’s Major Battles and How They Shaped History by Paul K. Davis. After I get done here at the library, I will probably camp out near the river tonight.

This is a quote from 100 Decisive Battles:

“Anyone who clings to the historically untrue—and thoroughly immoral—doctrine that violence never settles anything I would advise to conjure up the ghosts of Napoleon Bonaparte and the Duke of Wellington and let them debate it. The ghost of Hitler would referee. Violence, naked force, has settled more issues in history than has any other factor, and the contrary opinion is wishful thinking at its worst. Breeds that forgot this basic truth have always paid for it with their lives and their freedoms.”

--Robert Heinlein

Here are some of the battles that I read about in Davis’ book:

Gaugamela, 331 B.C.
Tours (Poitiers), 732 A.D.
Hastings, 1066
Crecy, 1346
Agincourt, 1415
Spanish Armada, 1588
Naseby, 1645
Quebec, 1759
Trenton, 1776
Saratoga, 1777
Yorktown, 1781
Aboukir Bay (Battle of the Nile), 1798
Trafalgar, 1805
Prophetstown (Tippecanoe), 1811
San Jacinto, 1836
Mexico City, 1847

A History Lesson
100 Decisive Battles (Paul K. Davis) and The Vietnam War
Freedom to Bear Arms
Garry Owen
A Global Guide to the First World War

Friday, October 8, 2010

Hill of the Jawbone

Dreams from the LORD 2007-2010
27 April 2007

I am at the Jawbone Canyon Store on Highway 14 somewhere between Mohave and Ridgecrest, California. Looks like it will be sunny and hot today--maybe up to 90 degrees F. I got sunburned pretty good yesterday walking through Palmdale and Lancaster. I finally got a couple of rides from Lancaster later yesterday afternoon and slept outside in Mohave last night.

I left Riverton, Wyoming Monday morning (23 April) and hitchhiked to Helper, Utah where I stayed at a mission for the night. The next day I hitchhiked through Utah and the Navajo Indian Reservation (very beautiful country) in Arizona and made my way to Cameron where I slept in the desert. The next day I hitchhiked to Flagstaff where the Lord showed me a few things. I later got a ride from Ash Fork, Arizona to Palmdale, California with a truck driver.

I was a bit surprised that the Lord wanted me to head back to California so soon--I was just here two weeks ago. Obedience is better than sacrifice. There is no doubt that I am here at the Jawbone Canyon Store for a reason: “with the jawbone of an ass I have slain a thousand men.”


I am here at the public library in Lone Pine, California. After I left the Jawbone Canyon Store, I walked maybe three miles and got a ride to Olancha with a retired Jewish couple from Jerusalem, Israel. I had a nice talk with the wife--the husband’s English wasn’t so good; I don’t know much Hebrew, but she corrected me on my pronunciation of “kabbash” (pronounced “kavash”). She and her husband spoke mostly in Hebrew to each other. They were very friendly. She said that I should go to Israel someday. If it is God’s will, it would be great to travel around Israel. I could visit Jerusalem, Jericho and maybe Ramath-lehi (hill of the jawbone).

Our God is a Consuming Fire

Dreams from the LORD 2007-2010
5 February 2008

Amos 1: 4: “So I will send a fire upon the house of Hazael, and it shall devour the strongholds of Ben-hadad.”

Amos 1: 7: “So I will send a fire upon the wall of Gaza, and it shall devour her strongholds.”

Amos 1: 10: “So I will send a fire upon the wall of Tyre, and it shall devour her strongholds.”

Amos 1: 12: “So I will send a fire upon Teman, and it shall devour the strongholds of Bozrah.”

Amos 1: 14: “So I will kindle a fire in the wall of Rabbah, and it shall devour her strongholds with shouting in the day of battle, with a tempest in the day of the whirlwind.”

Amos 2: 2: “So I will send a fire upon Moab, and it shall devour the strongholds of Kerioth, and Moab shall die amid uproar, amid shouting and the sound of the trumpet.”

Amos 2: 5: “So I will send a fire upon Judah, and it shall devour the strongholds of Jerusalem.”

Ephesians 6:12:  "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places."

Thursday, October 7, 2010

Genesis 49: 10

Dreams from the LORD 2007-2010
1 January 2010

Last night I had a dream. I was at the lumber yard I used to work at in Ames, Iowa. I walked into the office and my boss said, “Hey, Shiloh.” We talked a little about the things of God.

At first, when he said “Shiloh”, I looked around to see whom he was talking to. Then I noticed he was looking right at me. I was a bit surprised because my boss was not a Christian.

A few years ago, I was walking through Carson City, Nevada and I heard this guy say real loud, “Hey, Shiloh!” I looked to my right and this guy was sitting in his car and he was looking at me. I recognized him and ran over to his car. This guy had given me a ride a few months before from Bridgeport, California to Carson City. We talked for a short while and then I hit the road.

He called me “Shiloh” because he had read my poem “Shiloh.”

Genesis 49: 10: “The sceptre shall not depart from Judah, nor a lawgiver from beneath his feet, until Shiloh come; and unto him shall the gathering of the people be”.

Egypt is Burning
New Jerusalem and New Shiloh

Russell Crowe

Dreams from the LORD 2007-2010
22 October 2008

Last night I had a fairly long dream about Russell Crowe, the actor (Gladiator, Master and Commander, A Beautiful Mind). I was in some city and I went to a theater and saw a film starring Russell Crowe. After the film, somehow I met Russell Crowe outside the theater and we walked to his apartment.

On the way to his apartment, we saw this old woman with white hair—she was very beautiful. We both recognized her: she was a famous opera singer or actress in her younger days. Now she seemed like she was destitute and in poverty—she was begging on the street corner.

Russell and I began to talk with her and the three of us walked to Russell’s apartment. There Russell gave her some food to eat and some money. Russell and I talked for quite some time at his apartment.

The last scene: Russell Crowe was on a street corner preaching the Gospel. He was saying things like, “Repent of your sin and ask Jesus Christ into your life.” There was a lot more to the dream, but the details are gone from me now.

Wednesday, October 6, 2010

Apocalypse Now - Smithsonian Magazine

Dreams from the LORD 2007-2010
6 October 2010

Smithsonian magazine
October 2010 issue

“Winner Take All” by J.R. Moehringer
The Pulitzer-Prize winning journalist rolls the dice on life in Sin City

Here are some quotes from Moehringer’s article:

“And it’s not just about books. Vegas discourages everything prized by book people, like silence and reason and linear thinking. Vegas is about noise, impulse, chaos. You like books? Go back to Boston.”

“Just after I moved in, Caligula, rang my bell. He invited me over for an afternoon ‘cookout.’ I didn’t yet know he was Caligula. Wanting to be neighborly, I went.

“I met several statuesque young women in his backyard, in his kitchen. I thought it strange that they were so out-going. I thought it odd that they were named after cities—Paris, Dallas, Rio. But I didn’t dwell on it. Then I wandered into a room where the floor was covered with mattresses. An ultraviolet light made everyone look super tanned or vaguely satanic. Suddenly I got it. I told Caligula that I just remembered somewhere I needed to be. I shook my head at his offer of a grilled hot dog, thanked him for a lovely time and sprinted home to my books and earplugs.

“As a kid I was a gypsy, as a young man I was a journalist, so I’ve lived everywhere. I’ve unpacked my bags in New York, New Haven, Boston, Atlanta, Denver, Los Angeles, Phoenix, Seattle, Tucson. Each of my adopted cities has reminded me of some previous city—except Vegas, because Vegas isn’t a real city. It’s a Sodom and Gomorrah theme park surrounded by hideous exurban sprawl and wasteland so barren it makes the moon look like an English rose garden.’

“ . . . transience is in the DNA of Vegas. Transient pleasures, transient money, thus transient people.”

“More than 36 million people go through Vegas each year.”

“Though people enjoy coming to Vegas, what they really love is leaving. Every other passenger wanting to board a flight out of Vegas wears that same tell-tale look of fatigue, remorse, heatstroke and get-me-out-of-here-ness. I spent two months reading Dante in college, but I didn’t really understand Purgatory until I spent five minutes at McCarron International Airport.”

“Years from now my clearest memories of Sin City might be the ceaseless stream of commercials for payday loans, personal injury lawyers, bail bondsmen, chat lines and strip clubs. . . From TV, I concluded that a third of Vegas is in debt, a third in jail and a third in the market for anonymous hookups.”

“I have a front-row seat at the apocalypse.”

Las Vegas: An American Paradox
Las Vegas Earthquake
This is Sodom! This is Sodom!

A Large, Daily Newspaper

Dreams from the LORD 2007-2010

7 December 2008

Last night I had the longest dream I have had in years. In the dream, I was working as a reporter for a large, daily newspaper in New York City. Then the newspaper promoted me to having my own column. The newspaper offices were located in a big building in downtown Manhattan. There were many people that worked at that newspaper. The dream was very long; most of the details are gone from me now.

[I have had this Google blog since February of 2010; it is similar to a newspaper: posts are being published and people are reading them. A large, daily newspaper in New York City has a worldwide circulation (e.g. The New York Times, The Wall Street Journal); my blog (High Plains Drifter) is getting pageviews from all over the world. Earlier this year, I deleted most of my wallsofjericho website because the Lord wanted me to set up my Google blog; it is like a promotion—my blog is probably getting more hits than my wallsofjericho website ever did. My blog has a more readable format (easier on the eyes) and is better organized than my website. The “big building in downtown Manhattan” is Google; they probably have big buildings in major cities throughout the world. The “many people that worked at the newspaper” are all of the people that work for Google and the people who use Google for their blogs.]

[I think it is interesting that I had this dream one day before my book High Plains Drifter: a Hitchhiking Journey Across America was published.]

A German Soldier

Dreams from the LORD 2007-2010
15 December 2008

Last night I had a dream where I was a soldier in the U.S. Army in World War II. I was carrying a Thompson submachine gun and I was wearing a soldier’s uniform. The U.S. Army had just liberated this city from the Nazis and I was walking in this courtyard. There was this fifteen-year-old boy who was acting very strange: it seemed like he was trying to draw my attention away from a certain part of the courtyard. I knew he was trying to hide a German soldier. I told the kid to get out of the way. Then I noticed this German soldier hiding between a bush and a wall. He had a machine gun in his hand. I pointed my Tommy gun at the German soldier and shot him full of lead; he fell out of the bush dead.

I then turned to the fifteen-year-old kid in anger and asked him, “Do you know Jesus? Do you know Jesus? Do you want to burn in hell when you die?” I was really angry at the kid for trying to hide the German soldier. I then put my hand on his shoulder and began praying in tongues. I wept violently for a few minutes and then the dream ended.

Tuesday, October 5, 2010

The U.S. Senate

Dreams from the LORD 2007-2010
3 February 2009

Last night I had a dream where I was in the U.S. Senate Chamber or in a large room adjoining the Senate Chamber. There were all of these Senators milling around and talking with each other. I saw Senator John McCain of Arizona walk out of the room. Then this big, fat Senator gave a fairly long speech. After his speech, he lay down on the floor flat on his back with his arms and legs spread out—he looked like he was absolutely exhausted.

Then this other Senator began to speak. He was very large and had long gray hair and a long gray beard; the hair of his moustache was very long and covered up his mouth. He looked like an absurd version of Santa Claus.

Because of what I saw in the Senate, I didn’t take it seriously. The U.S. Senate is supposed to be one of the most exclusive clubs in the world. It looked like a big zoo where nothing was getting done.


The U.S. Supreme Court

2 October 2008

Last night I had a dream where I was at the U.S. Capitol in Washington, D.C. I was walking in this dining area when I noticed Senator Charles Grassley of Iowa; we spoke to each other for a little while.

Then, as I walked through the dining area, a Supreme Court Justice walked up to me, took a hold of my left arm and led me to a table where we could sit and talk for a while. This other Supreme Court Justice sat down with us. The three of us watched and talked about this court proceeding that was being televised on a TV screen in the dining room. The one Supreme Court Justice did most of the talking. I believe the court proceeding had to do with a man on trial for murder.

I believe this dream means that the next President of the United States will have to fill two Supreme Court vacancies.

Greensburg, Kansas

Dreams from the LORD 2007-2010
29 April 2008

I am standing on the steps of the courthouse in Greensburg, Kansas. I just hitchhiked from Pratt to Greensburg this afternoon on U.S. 54. A year ago (4 May 2007) a tornado hit Greensburg; it looks like it totally destroyed eighty per cent of the town. Houses were taken off of their foundations, lots of trees were uprooted and there are still pieces of metal embedded in many of the trees that are left standing. Locals told me that the tornado was two miles wide. I have never seen devastation like I have seen here in Greensburg. The people of Greensburg have done an excellent job in cleaning up their town; you see brand new homes going up everywhere.

I walked past a CBS News trailer. President Bush is going to be in town this weekend to speak at the Greensburg High School Graduation Commencement. I am sure there will be a lot of media in town for the President’s visit.

This past week I stayed at Lawrence and Cheryl’s place in rural Stafford, Kansas. I met Cheryl and her daughter, Jessica, and Jessica’s husband, Grisha, six years ago when I was hitchhiking through St. John. My home base from November 2001 to August 2002 was St. John. I knew several people in St. John and would stay at their homes whenever I was passing through. Those people no longer live in St. John. So it definitely was the Lord’s will to go to Stafford.

While I was staying at Lawrence and Cheryl’s place, a lady named Connie phoned me and asked me to speak at the First Baptist Church in Stafford on Sunday. So I preached on Acts Chapter 10 and on obedience to the Lord. The Lord really blessed me for preaching at First Baptist. The congregation also gave me a generous offering, so I was able to get a motel in Pratt last night, I got a haircut this morning and I made photocopies of High Plains Drifter and Dreams from the Lord and mailed them to Lawrence and Cheryl. Cheryl is not into computers and the Internet, so now she can read the photocopies instead of using the Internet.

Since I saw Jessica and Grisha last (2002), they have had four kids. The oldest is Jesse (5 years) and the second oldest is David (3 years); they also have baby twins—a boy and a girl. Jessica later told me that when she was praying with the kids before bedtime, David said this: “Dear God, thank you that Mr. Tim is not dead. If Mr. Tim wants a toy, please give him a toy. If Mr. Tim needs a car, please give him a car.” I thought it was so funny.

It was a very blessed week for me. I spent part of three days pruning the trees and cleaning up broken limbs around Lawrence and Cheryl’s place—there was an ice storm in January. They let me use the car, so I was able to go to the library in Stafford and in St. John to get some work done on my website. Lawrence and Cheryl have a beautiful, peaceful place out in the country; I enjoyed taking walks down the gravel road and in the fields with their four pet dogs. It looks like the winter wheat is doing very well—they must’ve had plenty of snow this winter.

The courthouse here in Greensburg is still standing, but it doesn’t look like it is being used at this time. To the west and south of here (the corner of Florida and Oak Street) is where most of the devastation happened. Someone told me that eleven people died because of the tornado. On the corner of Florida and Main Street, there is a lone, brick building standing. All around this building nothing was left, just rubble. It looks like this building was at “ground zero.”

Looks like I will head west to Garden City. From Garden I will then mosey on up north into Nebraska on U.S. 83. It has been a beautiful, breezy day. It is nice to be in this part of Kansas again. When I hitchhiked back to St. John and Stafford, it felt like I was coming home.

Monday, October 4, 2010

Jericho (A Dream)

Walls of Jericho

Dreams from the LORD 2007-2010

1 August 2007

Last night I had a dream where I was watching a movie reel--I was watching the movie slowly, frame by frame. Then I noticed this one frame. On the frame was one word: “Jericho.” I believe “Jericho” means “Walls of Jericho” or name of my website.

Two days ago, when I was at the public library in Arco, Idaho, I typed up the dream that I had about the destruction of Las Vegas (17 December 2006) onto my website. I believe the Lord is telling me that he wants me to warn as many people as I can about the coming destruction of Las Vegas.

3 August 2007

Concerning the dream that I had on the 1st of August. In the dream, I saw three movie reels going at once. The three films were moving very slowly--they were on the horizontal--you could see each individual frame very well. On each frame was a word or a few words. Then I noticed the word “Jericho” on a frame in the middle movie reel. The film was going either right to left or left to right. When I noticed the word “Jericho”, the film stopped moving and the dream ended.

I believe this dream means something other than what I had first thought. At first, I thought this dream meant that the Lord wanted me to warn people about the coming destruction of Las Vegas. Now, I don’t think so. “Jericho” obviously means my life or the work that I am doing for the Lord (intercessory prayer--destroying satanic strongholds). The three films must mean something--maybe mass media or public relations. The frame with “Jericho” on it was right in the center where I could easily see it; it was in the middle, sandwiched between the other two movie reels.

Obedience: The Bondage Breaker
Walls of Jericho
Lessons from Jericho:  Know that You are Holy Ground
Walls of Jericho Revisited 

A Ride from Lander to Riverton, Wyoming

Dreams from the LORD 2007-2010
1 October 2010

Yesterday I walked a couple of miles out of Lander, Wyoming and this guy in a pickup pulled over to give me a ride.

“Heading to Riverton?” he asked.

“Yeah,” I replied.

“That’s where I’m going.”

We drove down the highway a few minutes and then he asked, “Didn’t you write a book?”

“Yeah. I had a book published; it hasn’t sold many copies.”

“I’m pretty sure I picked you up earlier this year.”

I looked at him and said, “You look familiar.”

“I picked you up and drove you to South Pass. I was test-driving a vehicle.”

“Yeah, I remember you. It was sometime this past summer. Did I write down the title of my book and my blog for you?”


“If you have a piece of paper, I’ll write down some information, if you want to look up my blog. What’s your name?” I asked.

“Keith,” he replied.

“My name is Tim.” We shook hands.

Keith gave me a piece of paper and a pen and I wrote down the title of my book, my name and my blog address.

Keith then said, “I guess I was meant to pick you up again so that I could read your blog.”

“Yeah. I thought I wrote it down the first time I met you.


“The Lord works in crazy ways.”

“Yeah, he sure does.”

I remember Keith picking me up this summer. He works as a mechanic in Lander. When people pick me up hitchhiking, I usually ask them if they want to read my blog. If they do, then I will write some information for them on a piece of paper. I guess when Keith picked me up the first time, I assumed that he wasn’t interested in my book or my blog. I assumed wrong.

God’s thoughts are higher than my thoughts.