Wade in the Water

Hi there friends long time no blog; anyway without further adieu I’ll get to the point, I’ve been living in Durham these past 12months as a student reading theology at Cranmer Hall and in training to become a vicar, it is a wonderful experience and I am enjoying it immensely. One of my favourite things has been the river side walks along the river Wear, so when I came across Euan Ferguson’s post in the  Observer on Sunday I was thrilled; over the past months I have had several chats with the fisherman and have seen a steady increase in the folk who ‘Wade in the Water’

As I walked by I would sing the the soul tune with the same name (hope you’re singing it now). Anyway it got me thinking of my own journey and it’s link to soul music, how it descended from an amalgam of Gospel music and R&B. If we trace its roots back still further we come to the point from which all Afro-American music evolved, the slave songs.  Before the Civil War, the crime of helping slaves to escape, or even inciting them to escape was punishable by death.  For this reason the slaves started to put coded messages into their songs, so that they could communicate in ways that the ‘massa’s’ could not understand.

There are numerous versions which include; Ramsey Lewis, Sam Cook and Marlena Shaw’s excellent ‘Wade in the Water’ has long been a big soul favourite of mine, so when I discovered the Sam Cook link which described a gospel version of it my interest was aroused.

Lyrics

Wade in the water

Wade in the water (children)

Wade in the water

God’s gonna trouble the water

If you don’t believe I’ve been redeemed
God’s gonna trouble the water
I want you to follow him on down to Jordan stream
(I said) My God’s gonna trouble the water
You know chilly water is dark and cold
(I know my) God’s gonna trouble the water
You know it chills my body but not my soul
(I said my) God’s gonna trouble the water

(Come on let’s) wade in the water
Wade in the water (children)
Wade in the water
God’s gonna trouble the water

Now if you should get there before I do
(I know) God’s gonna trouble the water
Tell all my friends that I’m comin’ too
(I know) God’s gonna trouble the water
Sometimes I’m up lord and sometimes I’m down
(You know my) God’s gonna trouble the water
Sometimes I’m level to the ground
God’s gonna trouble the water
(I Know) God’s gonna trouble the water

Wade in the water (children)
Wade out in the water (children)
God’s gonna trouble the water

To try and de-code this song now is difficult.

1. We don’t know what the code is but it must have been quite sophisticated if it was to fool the Massa’s and the bounty hunters. 
2. The second problem is that there are no guarantee that these are indeed the original lyrics. 
3. The slave songs were passed on by word of mouth and never written down. 
4. There may well have been several other variants before we arrived at the gospel version we see here. 

None the less there are still enough references for us to say it was originally about escape.  The very title of ‘Wade in the Water’ is advice to the runaways on how to avoid being tracked by bloodhounds.  The reference to ‘Jordan’ could well be the Promised Land, in this case Canada where slavery did not exist.  ‘It chills my body, but not my soul’ is reference to the physical discomforts that the journey will take, but at the same time is trying to bolster the spirits.  ‘Now if you should get there before I do’ and ‘Tell my friends that I’m a comin’ too’ are much more obvious allusions to a journey.

 “Wade in the Water” is an important soul record because of its historical links.  It has a clear and traceable lineage way back to the cotton fields.   A record which the soul fraternity now dance the night away to was once a song which pointed the way to freedom, and may even have saved lives.

These last few years for me have seen me complete the circle that started in my teenage years going all over the country, Wigan, Cleethorpes, Sheffield, Derby, Nottingham, Manchester and anywhere else where our music was played.

This music has a raw power which sets people free from oppression and pain, it was the medium used to free a nation from slavery, this soul music draws you into another place.., the promised land. A few years ago whilst in Memphis we visited the STAX museum and the Rock & Soul museum, it was wonderful to see the connection between Christianity and this music, gospel music, the birthplace of soul, inside the STAX museum there was an old chapel in which poor folk white and black would meet and the Holy Spirit would FALL on them and they would sing and dance all night long – sounds familiar!

Nowadays I regularly “Wade in the Water” on the dance floor with thousands of others who have returned, in those moments I am free and my soul is at one with my maker. In these days of recession the phenomena which is Northern Soul is rising again, is this linked to our modern day slavery of normal folk who are being marginalised at the expense of those whose wealth is increasing exponentially?

Do the people who go to such soul events long to be set free, to escape from the humdrum of existence Monday to Friday? my conversations with people indicate this time an time again.

Wade in the Water

The main chorus is:

Wade in the water.

Wade in the water children.

Wade in the water.

God’s gonna trouble the water.

The song relates to both the Old and New Testaments. The verses reflect the Israelites escape out of Egypt as found in Exodus:14. The chorus refers to healing: see John 5:4, “For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.”

Many internet sources and popular books claim that songs such as “Wade in the Water” contained explicit instructions to fugitive slaves on how to avoid capture and the route to take to successfully make their way to freedom.This particular song allegedly recommends leaving dry land and taking to the water as a strategy to throw pursuing bloodhounds off one’s trail.

“Wade in the Water” was a popular instrumental hit in 1966 for the Ramsey Lewis Trio, “The Gospel Train” “Song of the Free“, and “Swing Low, Sweet Chariot” are equally supposed to contain veiled references to the Underground Railroad, and many sources assert that “Follow the Drinking Gourd” contained a coded map to the Underground Railroad.

The term spiritual is derived from spiritual song. The King James Bible‘s translation of Ephesians V.19 is: “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord.” The term spiritual song was often used in the black and white Christian community through the 19th century (and indeed much earlier).

 Negro spiritual first appears in print in the 1860s, where slaves are described as using spirituals for religious songs sung sitting or standing in place, and spiritual shouts for more dance-like music.

Because they were unable to express themselves freely in ways that were spiritually meaningful to them, enslaved Africans often held secret religious services. During these “bush meetings,” worshippers were free to engage in African religious rituals such as spiritual possession, speaking in tongues and shuffling in counterclockwise ring shouts  (when you listen to this and others you almost feel like stompin) -to communal shouts and chants. It was there also that enslaved Africans further crafted the impromptu musical expression of field songs into the so-called “line singing” and intricate, multi-part harmonies of struggle and overcoming, faith, forbearance and hope that have come to be known as Negro spirituals.

Restrictions were placed on the religious expression of slaves. Rows of benches in places of worship discouraged congregants from spontaneously jumping to their feet and dancing. The use of musical instruments of any kind often was forbidden, and slaves were ordered to desist from the “paganism” of the practice of spiritual possession.

However, several traditions rooted in Africa continue to the present day in African-American spiritual practices.

Examples include the “call and response” style of preaching in which the speaker speaks for an interval and the congregation responds in unison in a continual pattern throughout the sermon. The “call and response” is often accompanied by instruments and sounds much like a song. Speaking in tongues is a persistent practice, as is “shouting.” Shouting may involve anything from jumping in one place repeatedly, running through the sanctuary, raising hands and arms in the air, shouting traditional praise phrases, or being “slain in the spirit” (fainting).  Cloaks were then placed on top of those people to protect their modesty, (this still happens today) - James Brown – the Godfather of soul took this into his act, which caused quite a stir at the time.

The locations and the era may be different; but the same emphasis on combining sound, movement, emotion, and communal interaction into one focus on faith and its role in overcoming struggles, whether as an individual or a people group, remain the same.

The lyrics of Christian spirituals reference symbolic aspects of Biblical images such as Moses and Israel’s Exodus from Egypt in songs like Michael Row the Boat Ashore.

Christian hymns and songs were very influential on the writing of African-American spirituals. Slave composers took material from older songs, such as Christian hymns, and the Bible to create something entirely new and special to the culture. Spirituals were not simply different versions of hymns or Bible stories, but rather a creative altering of the material; new melodies and music, refashioned text, and stylistic differences helped to set apart the music as distinctly African-American.

There is also a duality in the lyrics of spirituals. They communicated many Christian ideals while also communicating the hardship that was a result of being an African-American slave. The spiritual was directly tied to the composer’s life. It was a way of sharing religious, emotional, and physical experience through song.

I have sought to explain some of the linkages between these songs and the struggles people faced and view though the lens of someone who has experiences of that freedom and the joy of  being able to “WADE IN THE WATER”

A Short Break.

Hi everyone, I’m back after a short break away.

My wife and I, have just returned from Harrogate, Sandra has been on an Art weekend and I used my time up by reading and visiting the turkish baths. Sandra’s Blog is well worth a read, its brilliant.

I’ve just finished reading another Richard Giles book, We Do Not Presume; I do recommend his books they are informative and stir the grey cells as Poirot would say. I also took with me; The Jesus Creed, by Scott McKnight and What the Dog Saw by Malcom Gladwell. With the weather being brilliant I had the perfect time away; reading and relaxing and being with my beloved.

Interspersed with this we had a few visits to different places in Harrogate and the yorkshire dales.

On Thursday we went to Knaresborough for a stroll along the river and one or two ice creams. later that day we booked into our hotel the Old Swan in Harrogate, known as Agatha’s Retreat.

On friday we visited Bolton Abbey its been a long time since we were there last and it brought back many memories of families holidays playing in the river and making dams and the like.

Saturday, turkish baths, on the hottest day of the years (so far) followed by plenty of reading and a nice evening meal, followed by a Northern Soul dancing session at Tadcaster. This is our missional activity which is bearing much fruit in that we are forming great relationships with old and new people and are getting fitter aswell. A great quote I read recently sums it up like this; “We are called -out-so-we-can-be -sent-back-in - its missional. From Brian Mclaren writing in Fresh Expressions in the Sacramental Tradition - if you only read 1 book this year read this.

Sunday, a visit to St.Peter’s Church in Harrogate, I went to the 2nd of 4 services that day; wow what a shock about 300 people from a wide range of backgrounds and people groups. It was good to see a full church which had lots of activities and life throughout the whole week.

on Monday we travelled up to Ripon and visited the Cathedral ,

what a great place, awesome full of history where worship has taken place for over 1350 years. one of its main influencers being St. Wilfrid.

As we walked around, reading parts of the history etc. I began to wonder:

“What would have happened if at the Synod of Whitby in 664 A.D.  if they made the decision to adopt the Celtic style of Christianity?

What effect would that have now upon us today? 

Wilfrid was largely responsible for the decision to impose Roman traditions on the Northumbrian Celtic Church. Huge questions I know, But What do you think?

Well that’s the end of my short break, hope you liked this update and hopefully it may cause you to ponder “What if” which is a useful excercise sometimes.

speak soon,

Andrew

The Calvary Road. 10

Well here we are, arriving at the final chapter; just a quick thank you for all those who made the distance, hope you were blessed. Thank you for all your comments which have come in many different ways.

Chapter. 10. PROTESTING OUR INNOCENCE.

Far to often we protest that WE are RIGHT and THEY are wrong. It’s a human trait we struggle with and is at the core of who we are. One Thing I’ve found life is not black and white and we need a little RED to be sprinkled upon it, which cleanses it and makes us WHOLE.

R. Hession. in this last chapter expounds this quite well; so LEST WE FORGET,

mark 7: 20 -23.

 “It is what comes from inside that defiles you. ²¹ For from within, out of a person’s heart, come evil thoughts, sexual immorality, theft, murder, ²² adultery, greed, wickedness, deceit, lustful desires, envy, slander, pride, and foolishness. ²³ All these vile things come from within; they are what defile you.”

Our hearts are easily deceived, so much so we easily forget ourself. In this last chapter we see not only the struggle we have but the joy and comfort we can find in knowing HIM, Jesus Christ.

As I reflect upon my life alone, I have so much to be grateful for: I’m preparing a few blogs about this shortly but suffice to say, I have experienced both great joy and sadness in my short life. (as we all have!)

Back to the script, Andrew.

Let us not be fearful in admitting that we get things wrong, life is messy, yet we have a confidence in God who, ‘Will never leave us or forsake us’ and remember:

THERES NOTHING YOU COULD EVER DO TO MAKE GOD LOVE YOU LESS!

worth repeating.

THERES NOTHING YOU COULD EVER DO TO MAKE GOD LOVE YOU LESS!

Bye for now, signing off, see you soon.

Andrew.

The Calvary Road. 9.

Hello everyone, well this post is the penultimate one.

entitled today. THE POWER OF THE BLOOD.

As I write this post I’m listing to the commentators and politicians posturing for positions of power and influence. Nick Robertson of the BBC has said “don’t be mislead, today its all about POWER and who has it and what they do with it.”

I would ask you to consider, that word POWER in the context with what Jesus did for mankind; enabling us to receive forgiveness for our sins, faults and allowing us eternal life if we believe in its POWER.

This chapter from The Calvary Road, gives a balanced view and outlines the concept quite well.

I would leave you with this reflection on a day when POWER is being PLAYED for in the United Kingdom.

REFLECTION: ISAIAH 53.

He took the punishment, and that made us whole.
   Through his bruises we get healed.
We’re all like sheep who’ve wandered off and gotten lost.
   We’ve all done our own thing, gone our own way.
And God has piled all our sins, everything we’ve done wrong,
   on him, on him.

 He was beaten, he was tortured,
   but he didn’t say a word.
Like a lamb taken to be slaughtered
   and like a sheep being sheared,
   he took it all in silence.
Justice miscarried, and he was led off—
   and did anyone really know what was happening?
He died without a thought for his own welfare,
   beaten bloody for the sins of my people.

The Calvary Road 8.

Hello everyone, thanks to those who are still following my blogs on this book, The Calvary Road.

Todays chapter.8.  ARE YOU WILLING TO BE A SERVANT?

I could say a lot about this, but hope you will read the book, needless to say servanthood is at the heart of relationship with CHRIST. I guess in our culture servants aren’t as common as they where, well at least not in my area of influence.

This chapter highlights the two sorts of servants in the Old Testament;

•  hired servants – who have wages and certain rights.
• bond servants – (or slaves) who have no rights, no wages and no appeal.

I bet you can guess which one of the above are who follow Christ?

A reflection from todays world depending where we look some would say nothings changed much, some would say we progressed a lot. I guess it’s all down to perception and personal opinion.

In closing the picture above gives us a glimpse of THE BOND SERVANT, who gave everything for us, please consider this the next time someone asks something of YOU.

The Calvary Road 7.

Hi all, Chapter. 7. The Mote & The Beam.

Approaching the end, nearly. My EYES  are hurting today from clearing of planks from them, as you can see!

The chapter today from The Calvary Road is well-known and very poignant to us all.

Matthew 7

Judging Others

 ¹“Do not judge, or you too will be judged. ²For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you.

 

 ³“Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? ⁴How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? ⁵You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.

Clearly, we can all speak of the things we have said and done that relate to this passage, so I’m not going to harp on today;

So perhaps a short reflective prayer for us to consider.

BLIND SPOTS.

Help me see those things in me that hurt others and eventually me.

Help me understand your ways and give up mine.

Help me see those things in me that hurt others and eventually me.

Prepare my heart, before I know in this way I will surely grow.

Help me see those things in me that hurt others and eventually me.

Today I ask, that I may be given clear sight, a sight that lasts.

AMEN.

 

The Calvary Road 6.

Hi, Chapter 6. Revival in the Home.

Just a quick note about revival, a word often misused and often misunderstood, very subjective; therefore today I hope to give an objective view. (if possible!)

Thousands of year ago, in a most wonderful garden, lived a man and a woman who lived to reveal HIM to HIS creation. One day that harmony was shattered and the HOME they had become damaged, instead of living for God they decided to live for themselves.

Damaged, hurt and afraid, the couple lost something, their home was not quite the same, their reference point was different and the life they shared and relationships they had became more difficult.

They experienced a brokeness;

It was difficult for them to go back to what it used to be, sounds familiar!

We all need a REVIVAL to occur within us first before we can begin to re-imagine how it was before we were broken. Most of us, if not all have only ever known a broken life, therefore this is quite difficult for us to imagine.

Understanding  The Road to Calvary and its implications for ourselves and others can help. Understanding that brokeness is the opposite of hardness is a key; Hardness says’ ‘its your fault!’ brokeness, however, says, ‘it’s my fault!’

Taking this first step helps us to approach life and its mess in a more objective manner.

The home we live in can become once again a place where a man and a woman can live to reveal HIM to HIS creation.

Andrew.