and turn up their untrained smeller.
Don’t your wonder why —
If “beauty’s in the eye”
Isn’t fragrance in the nose of the inhaler?
Some folks think that composts stink
and turn up their untrained smeller.
Don’t your wonder why —
If “beauty’s in the eye”
Isn’t fragrance in the nose of the inhaler?
Bible Knowledge Quiz
How many times does each of the following phrases occur in the New Testament?
God of hope God of love God of peace God of wrath God of judgment
What kind of God do you serve and worship? What image of God comes to mind when you think about God? When you feel the need for something or someone beyond yourself for support or comfort, what vision of God do you have or feeling about what God is like?
For me this question was a puzzle, especially when others in the small group talked of a grandfatherly person on whose lap they could climb or a large, fearful elderly person. The only image that came to me was from a Calvin and Hobbes cartoon of Calvin at school. When Calvin was not learning as expected, a large, ugly scary looking teacher grabbed him by the ear and dragged him to the blackboard to ‘teach him’. The other image I had of God was of a very large dark area with bits of light showing around the edges. Later, I realized that image of God looked somewhat like photographs of complete solar eclipse at the height of the eclipse.
What kind of God do you think of when seeing “In God we trust.” on coins? When you recite the new version of the Pledge of Allegiance using the phrase, “under God”? The God of the Hebrew Bible, which we call the Old Testament, is sometimes seen as a violent, revengeful and judging God. That may have been a major component of my image of God. With the benefit of teaching, reading and meditation, I realized that image needed to change. Most important was God’s image/likeness/appearance in Jesus.
Jesus assured us that if we have seen him, we have seen the father. The God that Jesus showed us is a God of love, compassion and justice. Through Jesus we see how God was leading his people in the past and what he was expecting of his people in the future. That includes today. At times governments have expected or required actions of the people of God that differ from our example, Jesus. Often governments have assured citizens that their duty is to kill their enemies, proclaiming the support of God for this. Political leaders declare that duty to the state or patriotism should motivate us to do whatever the commander-in-chief or king or Caesar tell us to do. But is that what the God revealed in Jesus wants us to do? Perhaps redefining ‘patriotism’ can help us think more clearly about how our actions could be guided by the image we have of God as revealed in Jesus.
The other ‘patriotism’ I would like to propose is love of our Father in heaven (not the father land). The usual understanding of ‘patriotism’ is love for or devotion to one’s country that includes love of the ‘fatherland.’ Those feeling this kind of patriotism will fly flags, have “God and Country” or “God bless America” bumper stickers and feel having “In God we trust” on our coins is important. Other believers in a more standard patriotism emphasize the importance of protecting family, friends and property and are willing to give and take lives to protect others.
Actually, the root of “patriotism” is the Latin “pater” or Greek “patria” just means father. There is nothing in the word root itself suggesting love of nation/land/country. I am thankful that I was born in the United States. God has blessed us with natural beauty and rich resources. However, at times the activities of our government, its leaders and those who support its purposes conflict with our love of the father. Our heavenly father through his son, Jesus, tells us to love our enemies so that we can share the love that the father has for us with all those who were our enemies.
The other patriotism, the love of God the Father, includes living the life and sharing in the death and resurrection that the Son of God experienced. The phrase “God of peace” occurs many more times in the New Testament than the others is a clue to the kind of Father we serve. You check, but the phrases “God of wrath” and “God of judgment” do not appear. “God of hope” and “God of love”, only once each. But, “God of Peace” occurs many times. (From Willard Swartley’s book: Covenant of Peace.)
Can we connect Jesus words: “My kingdom is not of [like] the world’s kingdoms or my servants would fight” in John 18 with later words from Jesus?
Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. (I John 2:15)
Love of the Father: Another patriotism.
At the Virginia Mennonite Relief Sale you can buy plants people donate. Some plants come unlabeled or lose their labels. Others are lack appeal (poorly presented, not healthy looking, etc.). Plants that do not sell by Saturday afternoon are sent to Gift & Thrift of Harrisonburg . I have been offered peace lilies, wax plants (hoya), peperomia and others that are unlikely to sell at the store. I get a lot of satisfaction in restoring these to health.
Last fall the peperomia (couldn’t tell what it was when I first saw it) had two leaves at the top of a 6″ stem. There seemed to be life in the plant. So, I cut off one stem just above what appeared to be a bud and put the the stem in water to root. Soon I had plants that looked like the picture on the left. When the stem sent out a new shoot, I cut off the other one and placed it in water also. A month later the plant looked like the picture on the right. I sent the picture to Garden Web where I found out that I had a peperomia. The first plant has gone to Gift and Thrift for sale, the second from the rooted cuttings is still in my sun room.
The plant sale was over. Upwards of 20 dozen 4″ pots of basil plants remained. Since the Community Center did not want to care for them or have another sale, they chose the compost pile solution. I determine to rescue as many as possible.. I took 3 or 4 flats and prepared them for the Gift & Thrift of Harrisonburg where I volunteer. When these were nearly gone, I went back to Our Community Center and they still had 3 or 4 more flats of basil plants. I called Gift and Thrift and suggested they reduce the price. Then I started cutting out all but one plant in each pot (there had been 5 or more) and fertilizing the plants. When sales nearly stopped, I still had around 7 dozen plants. So, I gave some to neighbors, then took some to church to give away. I heard a group was starting a community garden. They accepted nearly 4 dozen pots. Now, 6 weeks after the sale, I am down to 5 dozen pots of 6″ plants. Of those, 21 will go to Patchwork (food) Pantry next Wednesday. Then I will only have 42 plants left!
The small plant in a big pot stumped me for the first year. I set the pot in a sheltered place for the winter hoping it was frost hardy. The second year in the pot it had one small bloom which I did not recognize. Since it was growing well, I set it in the ground the next spring. By mid-June I had the plant you see above and a friend helped me identify it as a new type of dwarf bee balm (Monarda). A nice reward for patience (perhaps a balm for my impatience).
I am a peace advocate. and I like peace lilies. When my last peace lily looked good, I reluctantly donated it to the Virginia Mennonite Relief Sale. I was pleased it brought a good price. The next year three single stem peace lilies came to Gift & Thrift of Harrisonburg from the sale. I dumped out the three, preparing to create a new potting. They had been potted in clay and none had good roots. I set them in a 6′ pot. After a period, two of them died. So I repotted the remaining one in a smaller plant in a better potting soil (after checking the Internet). After “sulking” for awhile on a shaded patio for the summer, it finally began growing. Two years later it is a healthy looking plant and I expect a white spathe any time. The plant would look better if our daughter’s cat had not nibbled on several leaves. I have talked to several cat owners who have agreed that peace lilies may be especially tasty to cats. Now to find a way to make peace between the plant and Feliz the cat!
For a people who have been torn from their homeland, their center of worship and perhaps from their God, comfort was needed. So, the prophet begins Isaiah 40 with assurance that their punishment is over, that Yahweh is coming to them with mercy. The Hebrews need to be reminded what their God is doing. The Hebrews that the prophet was writing to, were captives. While one need not think of the Hebrews being in a refugee camp (remember Jeremiah’s instructions to “seek the peace of the city …”) their situation was not pleasant. So the prophet begins his messages with words of comfort.
The New Exodus theme appears a number of places in chapters 40-55 of Isaiah. But Chapter 40 does not make a return to Judea explicit. Israel is told that they will not need to do the fighting to defeat. Just like at the Red Sea, God clears the way. Instead of water pushed aside, roads will be straightened, hills leveled, and valleys filled in to make the journey easier. According to The Message, rocks and ruts will be removed. But, wait— God is coming to His people! That is the way his glory will be revealed.
Then in verse ten the prophet declares what God will do when he arrives. “He is going to pay back his enemies.” There is little detail about the when/how/what of that payback. In contrast with that image of God, the next of God’s word through the prophet returns to the spirit of the first verses of the chapter with the gentle shepherd image.
The prophet’s listeners may have experienced the harrowing journey to Babylon (900 miles-on foot?) or maybe their children heard the stories that were passed down to them. God’s promise to clear the way and take care of the enemy contrasted with what happened about seventy years earlier. The contrast appears also with the Psalm 137 tells us they refused to sing songs of Zion and Ezekiel found a valley of dry bones. So in verses 12-17 the prophet forcefully reminds the Hebrews of their foundational belief in a Creator God of the entire universe. This was not just a God of Judah. Their God is present and in control in Babylon as well. Then the prophet contrasts God with human creations called gods. Verses 21-24 describe how God maintains the universe. In various ways the power of God over the whole world is emphasized.
The first and last sections of Isaiah 40 are the most familiar ones of the chapter due to familiar songs based on them. The “wait” songs should remind us of the connection between 40:28 and 40:31. Both contain the words “weary” and “faint”. Humans may be weary or faint, but God is always strong. In other passages the word, “wait” nearly always comes as a command from God in the context of violence by evil humans. The “wait” verses in Psalms and the prophets, the oppressors of the poor, weak, or oppressed may have been fellow Hebrews. Here, those waiting to be rescued from the oppressor are all people of God. Here they are given assurance God will be the one to defeat the oppressor. God’s people will be given youthful, eagle-like strength to return to covenant living as God deals with the enemy. But the explicit return to Judah is not made.
Given the beginning of the Isaiah 40, one might assume that the author is encouraging the travelers headed from Babylon to Jerusalem. But could the author’s audience be the Hebrews who stayed in Babylon (were they a majority of the Hebrews)? Next we need to ask, for what are God’s people to wait? The first verses of the chapter suggest a road or path is being prepared. But even though the prophet mentions Jerusalem, I don’t find the text making the return to Judah the focus. Due to the use of Handel’s Messiah, “Comfort ye”, “He shall lead his flock” and “And the glory”, we think of Isa. 40 as a Christmas passage. But Isaiah 40 may be leading us toward Easter. Isaiah 41-53 tells us about the suffering servant. But if we are to think of the suffering servant “waiting,” that seems at odds to “rising up with wings like eagles”. Perhaps Isaiah 40 points toward the suffering servant looking forward to the vindication of his/their suffering.
The Psalmist counsels us “wait on the Lord”! What do you think of or imagine yourself doing in response to this counsel? In what situations have you recalled passages from the Bible that include this phrase? In the passages below, what is the context of the word “wait” or “waiting”? In the past I have thought of “waiting” as suggesting prayer and meditation. Is this made explicit in the text?
For the subjects of the Psalm, what would be the alternative to “waiting”? What more than prayer in suggested by “waiting”? How often does the “waiting” command come in the context of violence? What is the significance of this?
Psalm 33: 16-22
16 The king is not saved by his great army;
a warrior is not delivered by his great strength.
17 The war horse is a false hope for salvation,
and by its great might it cannot rescue.
18 Behold, the eye of the Lord is on those who fear him,
on those who hope in his steadfast love,
19 that he may deliver their soul from death
and keep them alive in famine.
20 Our soul waits for the Lord;
he is our help and our shield.
21 For our heart is glad in him,
because we trust in his holy name.
22 Let your steadfast love, O Lord, be upon us,
even as we hope in you.
Psalm 37:(5-9) 14-15, 32-34
14 The wicked draw the sword and bend their bows
to bring down the poor and needy,
to slay those whose way is upright;
15 their sword shall enter their own heart,
and their bows shall be broken.
32 The wicked watches for the righteous
and seeks to put him to death.
33 The Lord will not abandon him to his power
or let him be condemned when he is brought to trial.
34 Wait for the Lord and keep his way,
and he will exalt you to inherit the land;
you will look on when the wicked are cut off.
(See below for a list of similar passages*)
In Psalm 33 use of the word “wait” is preceded by description of violence against the people of God. (“Whether the king is to use his great army or not is not clarified.) Action by God’s people is not needed. Waiting leads to affirmation of God’s presence and control of the situation. Note the words “help”, “trust”, “hope” as helper words for “wait”.
In Psalm 37 the situation is bleak. Not just the people of God are the target of the forces of evil, but specifically “the poor and needy”. Violence is what evil people do. In the end “the wicked [will be] cut off”. The people of God “wait” and “keep his way”. Keeping God’s way (v. 34) refers to covenant/Torah behavior. In Isaiah 40, the setting is a bit different. While in these Psalms there is the implication that God will overpower the enemy or the evil Hebrews, that is not as clear in Isa.40:28-31. Is the vindication of the “suffering servant” what one is to wait for? (See my blog on Isa. 40, “Exodus to Exile”)
Are these “wait” passages behind Paul’s instructions in Romans 12:19 and following? “Vengeance is mine, says the Lord” (Rom. 12:19 with Deut. 32:35)? How is Paul’s reminder related to the need to wait? The normal response to violence is vengeance. Note surrounding the “vengeance” command we are encouraged to “love”, “seek peace”, and “feed” [your] enemy”. Here we have some of the things from the life and teachings of Jesus that are to the focus the people of God while waiting for God to act.
The “First” Testament basis for the peace understanding of Anabaptists needs further exploration. While there is much violence found in the first testament, the new testament affirms the contrasting thread lifted out here that calls for us to wait on God. From God comes protection and vengeance/justice.
*Similar passages are: Psalm 25:1-5, Psalm 27: 11-14, Psalm 62:1-7 (See also, Psalm 40:1-3—no suggestion of violence in this passage), Psalm 130:1-6, Proverbs 20:22, Lamentations 3:13-26, Isaiah 30:15-18 (the word “rest” is used in this passage), Micah 7:2-3, 7; Isaiah 40:28-31 (God has just “rescued” Israel from Babylon), Isa. 64:1-4, Zephaniah 3:8
“The Lord will fight for you; you need only to be still” (Exodus 14:14).
Having all the sweet potatoes slips I need signals the end of main planting season. Now I must decide what to do with the “mother” that has produced all the sweet potato slips.
Sweet potatoes are not one of my favorite foods. I grow them because I have read that they are one of the most productive of nutrients per square foot. Further, they are satisfying to grow: seeing the rapid sprouting of new slips from the “mother”, watching the running of the vines and then lifting the orange or purple tubers in early October (we are in zone 6 at 1500 feet in western Virginia). The June 10 late planting date approaches. The tub of moss and vermiculite that I buried the tubers in proved a good incubator for all the new plants I need. I have the two dozen or so plants potted for myself, plus more to sell at the local Gift & Thrift of Harrisonburg.
Sweet potato slips may be purchased at the local hardware store and some greenhouses or ordered from a number of sources. Common varieties available are Beauregard, Centennial, Georgia Jet and Porto Rico. The Sand Hill Preservation Center carries many more, listing white, purple, yellow, orange, short vine, long season and other types of sweet potatoes. I have been growing a split leaf variety of sweet grown and preserved for many years (she didn’t know how many) by Esther Shank, compiler of Mennonite Country-Style Recipes. I got the sweet potato slips from her when we worked together at the Gift & Thrift store. To try to identify the Shank heirloom, I have worked through the Sand Hill online catalog and located six split leaf sweets of the right vine length, season length, and with orange skin and flesh. I can say they are a tasty sweet potato that keeps well. Not as large as Beauregard, perhaps, but sufficiently productive to keep us in sweet potatoes until May.
Sprouts are still emerging from the sweet. How do I give thanks for the mother tuber’s productivity of slips but by finishing the job and moving on to the potting? I had buried the sweet in vermiculite and moss producing good “dirt roots”. So why, one might ask, is potting necessary? I have relatively limited space, so I have a form of double cropping. . As peas—planted in the middle of my four-foot wide beds—are declining, I push aside the mulch nearer the edges and set in the sweet potato plants. Planting is usually two weeks later than if I had enough space to plant peas and sweet potatoes in separate beds. So, the potted sweets have good roots when set in the ground and take off with little stress. This year we were traveling until March 6, so did not get our peas in the ground early, so there is even more overlap.
Corn’s up, the snap peas are reaching the top of the fence, pole limas show the first signs of “running”, green beans look ready to send out blossoms, first tomatoes are swelling, peppers have blossoms and cabbages are big enough to cut. It’s the lull before produce starts becoming the “burden” we love. The heat this week will wilt the lettuce, send the arugula and mustard to flower and turn the spinach bitter. We will still have Swiss chard, though, and maybe the “summer” lettuce can be shaded and watered enough to show its superiority to store-bought.
This year I don’t have someone else to give the mother to. Why do I find difficult slicing the “Original Sweet Potato” in pieces? Partly because there are still a number of new sprouts showing on the tuber. Terminating the mother, even more than giving her away, sets the end to the main planting season. Then, too, I enjoy the starting of plants and of the garden, more than the maintaining. This “pioneering” inclination of mine is an annoyance to my gardening partner. She would like to see me equally engaged in the watering, weeding and harvesting aspects of gardening.
Giving thanks to God for the soil, the rain and strength to plant. Looking forward (with a non-ground hog summer) to a bountiful sweet potato harvest.
Making the most of a fascinating coincidence
This week a friend died.
She brought joy to many with her humor and sparkling laugh. She brightened the world around her. Over a year ago, after her amaryllis had bloomed, our friend had passed on to us the spent bulb hoping we could find new life in it.
Last fall when I brought in amaryllis plants so that they would bloom at Christmas time, I missed one. Usually a bulb left in the ground over the winter in western Virginia will freeze and no longer be viable. In late April when I was pushing back mulch to plant green beans, I saw the green leaves of an amaryllis. Later, when beans were sending out their second and third full-sized leaves and we saw buds emerging between the amaryllis leaves.
For some time she had been eagerly looking forward to her new life with Jesus.
This week a bright white double amaryllis blossom opened.
Our small church was in a time of leadership transition and the overseer was visiting. He asked me if I had a call to serve the church. I was in my forties and had thought about the question and responded to what I sensed was his question: “I have not identified within myself a leading of the spirit to the pulpit ministry.” He asked no further questions. He didn’t seem interested in my struggle with how I could best serve God in the church and beyond. Sometime later a young man from the congregation began pastoral leadership in our congregation. We were discussing some issue and he responded that his views should have greater weight because he had been ‘called.’ Later a friend reminded me that Paul’s lists of qualification for ministry do not include having a CALL.
First look at call
You have all been called to follow Christ. Just as Jesus called disciples and the Spirit called Paul at Damascus, everyone hearing the gospel has a call to follow and serve Jesus. Most Christians would agree with these two sentences. [This use of the word call will appear in lower case letters.] In the Bible there are many ordinary uses of the word “call” such as “request to come” or to give someone a name. Paul uses the word ‘call’ refer to the spirit’s leading or God’s encouraging us to follow Jesus. For example:
For God did not call us to be impure, but to live a holy life. 1Th 4:7
To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ–their Lord and ours: (1Co 1:2)
Therefore, my brothers, be all the more eager to make your calling and election sure. For if you do these things, you will never fall, 2Pet.1:10
We are all called to become Christ ‘s followers. Our call includes doing as Jesus’ disciples did, whether it is holding the baskets to collect the leftovers after the feeding of the 5,000 or going to the village for food while Jesus talked to a woman of Samaria or going out like the seventy-two to announce the coming of the kingdom. As Paul was directed to take the gospel to the gentiles, our call also includes making tents while talking about Jesus to shoppers.
CALL as a special experience
At one point the Mennonite Church had a program to address our concern over the lack of candidates for pastoral office. “Culture of CALL” initiative encourages people with pastoral and administrative skills to consider church ministry, usually on a full-time basis. Historical shifts of the past century (status and difficulties of church workers, a shift away from use of the lot, and perhaps opening of the pastorate to women (and probably other factors) have affected the drawing of young people to church work. But if everyone is called, why are we speaking of CALL in the specific sense regarding Christians entering church offices? What is the origin of the use of the word ‘call’ to mean a special leading of the spirit to service and leadership in the church. Almost always people experiencing a CALL in this sense are already Christians. [I will use the CALL to indicate this specific use.]
The word call in the Bible
Gospel writers sometimes use the word ‘call’ in reporting Jesus’ inviting the disciples to follow him. Paul does refer to himself as being called to be an apostle in the salutation of two letters
Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Ro 1:1.) Paul, called to be an apostle of Jesus Christ through the will of God, (1Co 1:1)
Are these references to Paul’s Damascus experience? Was that a conversion experience, a vocation change invitation or both? Prior to his ‘call’ was he (were the disciples) a follower(s) of Christ? Paul, in discussing the office of elder/bishop/overseer and deacons, does not list “call” as one of the qualifications. These servants of the church, of course, had a call that led to their salvation. One passage that includes both the word call and speaks of church offices is Eph. 4.
As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. Eph. 4:1
In Acts 13:2 we are told that the Spirit has “called” Barnabas and Paul to a particular task. Does this imply a lifetime leading? When speaking of the leading of the spirit to church office, the Paul does not use the word ‘call’. Is the pattern of use of the word ‘call’ in the New Testament reflected in our use today?
Finally, Paul uses the word church, ecclesia, as the distinctive term for followers of Jesus. This word is defined as the “called out ones”
Uses of the term CALL in the church
The probable origin of the use of the word CALL for full time church workers is the development of a two-tiered spirituality after the establishment of the state church under Constantine. According to this tradition, Jesus had a special spiritual vocation/calling as Messiah. Since it was his ‘vocation’ to suffer and die, the events of his life are not a norm or example for us to follow. Some Christians like Jesus have a ‘spiritual’ rather than a temporal or secular vocation and receive a special “call.” These are the people who become priests and nuns. The laity did not need to follow Christ closely in spirituality, direction for Christian service or service in the military. Priests, for instance, were expected to be pacifists, but not the average Christian. At the time of the Reformation, some claimed that only the ordained were CALLED and part of the church. Taking issue with this separation of life into secular and spiritual, Anabaptist sought to recover the sense of following Christ in all of our lives. They insisted that those called were to follow Christ in ‘churchly’ activities, work and all of our daily lives.
The word CALL identifies the leading of the spirit, the thinking of the individual and counseling by other Christians directed toward individuals considering full time work in the church, especially the pastorate. This term is generally not used for those who are considering other careers or occupations. (Some have worked to extend this sense of a special leading of the Spirit to all work situations.) I wonder if this focus places unnecessary stresses both on those considering church work and on those considering secular jobs? For those with gifts and skills suitable for the pastorate or full time church work, there is pressure to expect a high intensity and memorable experience (probably datable) of the Spirit’s leading to full time church work. On the other hand, devout followers of Christ seeking the leading of the Spirit for work direction or job change who desire to serve God in their work and in their non-vocational time may wonder how God leads them differently. Does using the impetus of the concept of CALL accomplish in a scripturally sound way (as interpreted above) the important job of encouraging individuals into missionary or pastoral positions? If we used “call” in the scriptural sense for persons entering “secular” work would they better understanding that work as a way of serving Christ?
Living out our call
Let’s find ways of encouraging and aiding people making decisions about their life’s work. Initial career choice or later changes are major life milestones at which fellow Christians should provide support for one another. Finding a job in which we can honor and glorify God requires the spirit’s leading within us, as well. To cooperate with the spirit’s leading and to work with the spirit in aiding all Christians in career choice, we should affirm that
God’s call comes to all people. Those who respond are called to salvation and a life of serving God. Let those who answer God’s call live all their life in response to the call.
“Do you have any old books? I need a gift for my fiancee.” That was one of the stranger requests that we’ve received at Booksavers of Virginia. The customer told us his fiancee just liked old books and he wasn’t sure if she liked more than the look of them. That solved a problem for us. I was working on a Luther Bible in German script without a title page, probably from the eighteenth century. I had not been able to identify any distinguishing features of the Bible to permit us to list the Bible on Amazon. The book was about three inches thick, by six wide by nine long. The leather cover was well-preserved with five raised bands on the spine. There was only limited foxing (brown spots) on the pages. When the groom-to-be saw the Bible on the shelf in its warm brown leather binding with only “attractive” wear, he was sure that his fiancee would be happy with the gift. (I don’t remember the price, but it was more than $50).
Booksavers of Virginia is part of Gift & Thrift of Virginia. We are part of the Mennonite Central Committee network of stores that raise funds for famine and disaster relief and for development work, mostly overseas. Most of the books, DVDs, and CDs posted to Amazon fall in the seven to fifteen dollar range. Many have UPCs and ISBNs and are easily identified. My work is with the items that do not have these numbers and often requires a good bit of research. All of the items mentioned above are donated. Those not posted on Amazon may be displayed for sale in the retail store. Books and magazines not sold are sold to paper recyclers.
Another old book I worked on was a late nineteenth, early twentieth century Bible with local newspaper clippings of births and deaths. It had no title page and was destined for recycling. The manager said, “Let’s put it on the [in store] silent auction. Maybe someone will want it for the local information.” Result: $90. In the electronic age I am amazed that we still receive books for which I cannot find electronic records. Recently I process an autobiography of a pilot who had lived just down the road (north) the road in Basye, Va. He had piloted private planes for famous personalities in film, sports and politics. None of the standard book sources or variations of Google searches turned up a record of the book.
Due to several retirement villages in the area, plus three higher education institutions and numerous immigrants, we receive donations of many non-English language items. I’ve discovered you can find Dale Carnegie’s How to win friends and influence people in Farsi, that there is a language called Catalan (formerly thought a Spanish dialect) and that a 1986 book in Russian published in Azerbaijan is barely understandable by a young (Russian speaking) Ukrainian. When a cookbook in a southeast Asian language (I thought) arrived, none of us could find anything in the book to determine its origins. So, I took it to a Laotian restaurant to ask for help. When the cook looked at it, she said, “Oh, yes, this is Laotian country cooking”. (I remembered seeing French words in a menu in an upscale Laotian restaurant, so I guessed I knew what she meant.) Then she said, “How much do you want for the book?” I admitted I had no idea of its value. I told her the book was to be sold for disaster and famine relief, including funding for refugee camps in Southeast Asia. We agreed on $10 or $15, I believe. Five years or so later, she bought another Laotian cookbook.
Bunyan’s Holy War in German script? Photos from a famous nightclub in New York in the late thirties? A compendium on the fur trade in North America? All these and more have come through Booksavers and valued at $500 or more. The photo album sold for $1200. A devotional book from the eighteenth century may have been worth more. It contained an 1742 Luther Bible, a shorter catechism, an early devotional work and a special Psalter. These were specially bound together in leather with an intact metal clasp. We were unable to get full value for the volume because of the difficulty of describing the different parts. Value is not always measured in dollars. The manager fielded a call from Texas about a cookbook. The caller asked about particular pages and recipes. Then they ordered the book, saying their copy of the cookbook was lost in a flood and they valued the recipes it contained.