Remembering My Grandmother Fondly; Eva Doris McAtee (Bower)

I’ve been meaning to write this post for several years now but it always seemed to get pushed out of the way for something else. Now, I am writing about her because I am feeling my own mortality more. I mean, it is not the case that I am having dark premonitions, rather it is a sense that if I don’t write about her, she may well be lost to the ages, seeing as there are not too many left around who remember and of that number fewer even still whose writing habits extend beyond writing out a grocery list. So, allow me to spend a few lines praising my grandmother, Eva Doris Bower McAtee.

Grandma McAtee was born in 1905 coming into the world as the daughter of  David Ezra Bower and Barbara Margaret Bower (born Chamberlain). She was the youngest of seven children being born when her Mother was 40 and her Father was 47. I know absolutely nothing of her childhood. When one is a grandchild one fails to ask those kind of questions and so her past is largely lost to me. I know she grew up in a hard scrabble life as was characteristic of much of rural America at that time. Her mother died when she was 23 and being the youngest she was left at home to take care of her Father who died when she was 31 and likely still at home. I say likely because this period of her life is kind of fuzzy. Her Father dies in 1936, she gets married the same year and she gives birth the same year to her only child, my Father.

So, 1936 was a bellwether year for Eva. No doubt still mourning over the death of her Father, Eva names her son David, introducing him into a home with several half-siblings. You see, Eva married Carl Bernard McAtee who was married to my Grandmother’s best childhood friend, Bertha Collins McAtee. Bertha had died giving birth in 1932 and in God’s providence, of which I know few details, eventually Eva, shortly after her Father’s death, married Carl McAtee and became an instant Mother to a rather large family that very soon included her own son.

I wish I could say that the marriage was a happy marriage but as is often the case with Step-Mothers and blended families combined with Carl McAtee’s reputed fondness for liquor Eva did not have a happy marriage to Carl. Of course, soon enough, the country is sunk in the throes of depression and one can only imagine the struggles of a woman trying to protect her own son from the dynamics of half-siblings that may have reason to resent him and her. There were all kinds of stories that I will spare you dear reader about those family dynamics but I will pass them by except to say that by all accounts they were not good years.

Maybe all of this is why I remember Grandma as being a resilient person. She was able to cope with the vicissitudes of life and did so without me ever remembering her complaining.

Carl Bernard McAtee passed away in 1952 after 16 years of marriage and 47 year old Eva and her 15 year old son (my Father) were left to make it with the help of her widowed Mother-in-law (Lorraine Reid McAtee) who lived directly across the old dirt road that ran between their houses. Grandma-Great was reputed to have smoked a corn cob pipe and lived by observing old superstitions (e.g.; don’t sit in a rocking chair that is moving).

Perhaps Lorraine had a soft spot for Eva, having lost her own husband (Murlin) in 1929 at 52 years of age. I know that David McAtee had a tender spot for his Grandma Lorraine McAtee as witnessed by the rose from her funeral in 1963 that remains pressed in his Bible that was passed down to me.

All of this kneaded grit into Eva. I can remember more than once my Father shouting to his mother (my Grandma), “Damn it Mom, would you quit being so stubborn.” So, my Grandmother was fiercely independent. That reality was demonstrated by the fact that she lived in her small farm-house in Tekonsha, Michigan until appx. 1969 without electricity or running war coming into the house.

When we would go to visit her, I have boyhood memories of the inside pump that would have to be worked to draw the water and then how we would have to heat up the water to do the dishes. One pan of water to wash the dishes in and one pan of water to rinse those same dishes before drying them and putting them away.

Grandma McAtee, being widowed, had to work to keep life and limb together. My vague memory recalls that she retired in the late 60s from an orphanage in Coldwater, Michigan. As I recall she worked in the kitchen as a cook but that memory is hazy.

I remember visiting her frequently. We live approximately 45 minutes away and it seems that many weekends we would go for a visit. She would always have the old archway cookies waiting to be generously distributed. As any rural grandmother from that generation she knew her way around the kitchen and visits to grandma were always characterized by a table full of food. My memory of her is often in this context as she puttered about the kitchen and dining room in her full length apron carrying this or that plate of food. When the food was finally set upon the table there would be a table prayer. A table prayer is so foreign to 2023 American families but in the late 1960s it was still something that was part of the furniture.

Speaking of meals, Eva spent a good deal of her time cooking wild game. Her farm house was surrounded by woods and fields wherein squirrel, rabbit, pheasant and deer were often harvested for the table. I can remember many a meal of squirrel and dumplings, or pheasant or venison cooked with perfection. She prepared them all and was involved a good many times in the pulling the pinions off the pheasant after being dipped in the hot water and paraffin mixture.

After the meal and clean up there was the inevitable family game of aggravation. She always used the white marbles. I miss those family times united around the throw of the dice and the movement of the marbles across the board punctuated by laughter and the sighs and giggle accompanying the progress of the marbles across the board moving home.

Grandma was a big Detroit Tigers baseball fan. I still have memories of listening to the radio with her as the Tigers battled the St. Louis Cardinals in the 1968 World Series. To this day I remember asking her what a RBI was and feeling like I had learned some deep secret that none of my friends would know when she told me.

Like most Grandmothers she never missed a birthday and on my birthday, without fail, she would put in the card she would send me in the mail her widow’s mite. Then when we would see her next I was sure to get a gift of pajamas for my birthday. At least that’s what I recall. I remember thinking at that time that I would never run out of pajamas.

Having lived a hard scrabble life, she was frugal with her money and so there was little excess associated with her spartan life. In 1980 I was hard put to meeting my rent obligation while living off campus during college. When she found out she sent me enough money to pay my rent with wise counsel on how important it was to be careful with my money.

I don’t think I ever heard a harsh word come out of her mouth. Maybe that was from being beat down so hard in her life. Maybe it was because she was just a kind person. Regardless of the reason, I was a child who needed to be around an adult who could only speak kindness and because of that I remember her, now almost 40 years since she passed with fondness.

Later in her life (appx. 1969, I think) at 65ish Grandma remarried to Floyd Persail. It was an adjustment to address her now as Grandma Persails as opposed to Grandma McAtee. Though remarried, I never felt like any of her affection diminished towards her McAtee grandchildren even though she inherited, via marriage, a passel of Persail grandchildren. She showed her humility when her new husband put up a large photograph of his former wife who was deceased in the middle of her tiny living room in the tiny house in Tekonsha. So far as I know she never uttered a word like, “What the blue blazes are you doing putting up the picture of your dearly departed wife so as to find it front and center in our home?”

It’s really kind of humorous because for years I would stare intently at that photo when visiting Grandma and wonder, “Who in the world is this woman who suddenly showed up covering most of the wall in Grandma’s living room?” It was only years later that I would learn that that was Grandpa Floyd’s deceased and honored wife Hazel. I’m now in my 60s and I can’t tell you that I would recommend this as a course of action for second marriages.

Grandma got to meet Jane circa 1981 while we were dating. She told Dad about Jane that, “I better be smart and not lose this girl.”  So, you see with that comment she had good people instincts.

In 1982 I moved away from Michigan. Before moving I had been able to help her with a bit of a crisis when Grandpa Floyd landed in a hospital with a clot problem. She needed someone to chauffer her back and forth to the hospital and as I was sitting out college for a semester because I was broke, I was able to aid her in those trips and in sitting with Grandpa Persails in the hospital. During that time, she was as steady and stable as ever. I don’t think I ever recall her being unnerved or worked up about anything. Straight and steady. Neither too high nor to low.

Before I moved away from Michigan to Maine in 1982 I visited with Grandma. By this time she had been diagnosed with a cancer. She was clearly distressed by that news and by the fact that her son had recently moved to Florida. With my Dad’s move to Florida and the news of her illness it is my conviction that she was feeling alone. Dad had always been there as a kind of extra layer of protection since his military duty had been completed in the 50s. I remember our last conversation. She said she had done some things that she didn’t want to recently but she felt like she didn’t have any choice. To this day I have no idea what she was referring to.

I was married to Jane in 1983. She could not come to the wedding due to the advance of the cancer. I know she would have given anything to have been present. A few months later in the winter of 1984 Eva Doris McAtee — my grandmother slipped this mortal coil. I wish I could have been near to visit her during her dying season. Not having her son or grandchildren around her as she fought cancer is still something that haunts me about her dying time.

Another of my regrets was that the Methodist Church she attended with their female “minister” was already far left. I don’t know how much exposure my grandmother had to Biblical Christianity. At this time I was Arminian and so while I could identify the leftism of her local church I wasn’t much good besides that.

As a wife, mother, and grandmother during some very hard times she lived a very courageous life. She was an important person in my life and as such I’d like folks to know a wee bit of her before she, and eventually I, are lost in the sands of time in terms of  the memories of the subsequent generations.

These are my 4-6 decade old reminiscences of my grandmother. Others may remember otherwise. Others may and should think it proper to correct where my reminiscences are not accurate. However, this is my attempt to honor my (grand)Mother.

Continuing with the Problems of Full Preterism

As we continue to probe the matter of Full Preterism we have to keep in mind that it is a fairly new interpretation schematic. Indeed, some would contend that we only find Consistent Preterism showing up in 1970 or so. However, even if you date it back to J. Stuart Russell one is at that point only going back as far as the mid 1800s. (Though, J. Stuart Russell was not a Full Preterist in the way that is typically understood today as Russell was not comfortable with the idea that Revelation 20:10-14 was a past occurrence.)

Because Full Preterism is so new on the scene (like its polar opposite Dispensationalism) we should be extremely cautious about jumping into the Hymenaeus pool. Remember, with the embrace of Full Preterism is the embrace that everyone for almost 2000 years of Church history were wrong about eschatology. If we are to conclude that all the saints for almost 2000 years were wrong we better be very careful about the evidence we are going to accept in order to make that leap.

Keep in mind before you make that leap that Preterism, like all systems that can be characterized as being taken up by ideologues, is a system that is based on deductive reasoning that then requires all the particulars to be forced into the deductive system despite how the particulars may testify against the deductive system. Preterism, will not allow any contrary evidence from particular texts of Scripture because Preterism has as straight-jacket template that requires all to fit the system. Preterism, is a procrustean bed that will take texts and force them to fit their system. To the Preterist hammer all the eschatolgical texts are nails.

What the above paragraph means then is that having a conversation with a Preterist on this subject can be excruciatingly difficult because for them this is not just about eschatology. Indeed, for them Preterism is their whole weltanschauung. For a Partial-Preterist to argue on this point with a full Preterist is no different than a Calvinist arguing with an Arminian. The worldviews are so vastly different that there really shouldn’t be much expectation of success since each discussant have a different world and life view. This difference in worldviews is also seen in chaps like Don Preston and Max King as the ripple effect of their Full Preterism has rearranged all kinds of other Christian doctrinal systems.

Now let’s talk about the coming of Jesus for just a bit. First, we should observe how interesting it is to compare Dispensationalism and Full Preterism here. On one hand Dispensationalism is the eschatology that makes much of Christianity about the Israel of the future, while on the other hand full Preterism is the eschatology which makes much of Christianity about the Israel of the past. Both Full Preterism and Dispensationalism are preoccupied with Israel and the Jews. For Dispies the eschaton is about the Jews of the future. For Full Preterist the eschatological texts are about the Jews of the past.

I prefer the Christianity that says the Jews are eschatologically irrelevant since God divorced them as His people in AD 70. (And this doesn’t even take into consideration the whole Khazar issue.)

Let’s round off this post look a wee bit at the “coming” of Jesus. We would note that given the range of meaning of the Greek word “παρουσία” all because the Lord Christ or Scripture speaks of  Christ’s coming several places we need not conclude that every mention of  παρουσία  (coming) is in reference to what is commonly referred to today as His one and only “second coming.” It is true that many of the references of “coming” could well point to yet to be realized future second coming judgment. It is equally true that many references of Christ’s “coming” in the NT could also point to Christ’s AD 70 coming.

If it can be demonstrated from Scripture that just one “coming” of Jesus was NOT related to AD 70 or to Jesus “second coming” return then the insistence that the coming of Jesus has to be either what happened in AD 70 (Full Preterism) or what happens at the end of time (Christ’s bodily return) is kaput.

And we have just one of many “coming” (έρχομαι/παρουσία) examples found in Daniel 7 where the text speaks of the coming of Jesus that is neither a coming that is to end the world nor a coming that relates to AD 70;

13 “In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. 14 He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.

Here the coming of Jesus is neither AD 70 nor the final return at the end of time. Here the coming of Jesus is to the Father. We could produce many more examples where coming  (έρχομαι/παρουσία) is used to express a range of meaning that cannot be limited either to Christ’s AD 70 coming or Christ’s bodily return at the end of the age.

The point here is that the Dispensationalist are wrong when they insist that  παρουσία every single time means yet some coming future event and the Hyper-Preterists are wrong when they insist that παρουσία every single time must refer to the AD 70 judgment coming. The same word, depending upon the context can be used for both the “Second coming” of Christ or for Christ’s coming in judgment in AD 70 or some other time.

Both groups make a basic exegetical error and so both Dispensationalism and Full Preterism should be eschewed.

More Difficulties for the Preterists

“If the Great Commission has been fulfilled, and the General Resurrection of Christians has been fulfilled, and the Judgment of the wicked and the righteous has been fulfilled; then what is left to propagate? Is Preterism really about telling everyone it’s all over and everyone missed it?

This question of what is ongoing or ‘What now?’ question has dogged many preterist teachers….[T]here is not much of an outline in the Bible for what Christians should be doing if they are not supposed to be replicating the practices of the pre-AD 70 Christians.

Roderick Edwards
About Preterism — p. 36f

Full Preterism if it is to be “consistent Preterism” must concede that Satan and the work of his minions has ceased. After all Scripture teaches;

Rev. 20:10 The devil, who deceived them, was cast into the lake of fire and brimstone where[b] the beast and the false prophet are. And they will be tormented day and night forever and ever.

Per Inconsistent Preterism, all is past so that this passage must mean that the Devil has already been cast into the lake of fire and brimstone. Preterism then, if consistent must teach that our ancient enemy, the devil is no longer an enemy since he no longer prowls like a hungry lion seeking whom he may devour. Preterism says this is past.

Further, Hyper-Preterism runs into the problem of Jesus promise to the Church to remain until the end of the age. If the end of the age has already come per Consistent Preterism than Jesus has fulfilled His promise and is now no longer with us.

Next we have to ask what happens in regards to the current practice of the Eucharist by Christians? After all, we are instructed by the Holy Spirit in I Cor. 11:26 to attend the table “until He comes.” If Christ has come, per Eschatological Past-ism then Christians are disobeying by attending the Lord’s Supper. After all, per the Full Preterist Christ has come and so attending the table now is akin to taking up and implementing again the OT Sacrificial system.

Next there is the Preterist denial of bodily resurrection of the saints and yet we find this being expressly taught in Mathew 27:52-53 where we read:

“And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.”

In light of his how can the Preterist dismiss bodily resurrection with a straight face and expect us to take them seriously? Even the resurrection of Lazarus, though he later died a second time, suggests that the Scripture sees bodily resurrection as a big deal that confirms the power and authority of Christ. What happens to that claim of God’s power and authority if bodily resurrection is, after all, not really true?

Look, even one of the Preterist gurus, J. Stuart Russell who was one of the most influential 19th century Preterists, balked at interpreting Rev. 20:10-15 (the judgment after the millennium) as having already been fulfilled. At this point Russell left behind the addlepated atmosphere of the current Preterism.

Having begun with Roderick Edwards we shall end with him;

“In brief, almost all theological expressions of Preterism were merely what is labeled now as “Partial-Preterism” BEFORE Max King (a [Church of Christ] preacher) started advocating his views in the 1970s… Full Preterism, as we presently know it has its roots within the anticreedal, anticonfessional, and antihistorical denomination (the Churches of Christ).”

Roderick Edwards
Origin of Full Preterism

Imagine how odd it is that Reformed people are now picking up this anti-Reformed eschatology.

Continuing to Critique Wolfe on Nationalism

“Here we come to Wolfe’s concept of the “nation,” which is left surprisingly ambiguous. We learn from Wolfe that the “nation” is not to be identified with the post-Westphalian nation-state,23 or with racial groups in the modern sense,24 but rather with “one’s own people-group” and “sharing . . . particularity with others.”25 Exactly what, though, demarcates one nation from another? The argument in this section unfolds at a dizzyingly high level of abstraction, with specific comparative examples in short supply. Wolfe acknowledges, to be sure, that “[t]he idea of nation is notoriously difficult to define”26—but more is required than the book provides. Surely, for instance, my college is not a “nation,” no matter how many of the phenomenological conditions for nationhood (similar customs, similar backgrounds of residents, common sense of place) it possesses.”

John Ehrett
Was Nietzsche Right?
American Reformer

1.) I have been saying this ever since I read Wolfe’s book and listened to his interviews so naturally I like it when people agree with me. Let’s be honest here, this is the only criticism of Wolfe’s book that is needed to demonstrate that it is not a serious work on Christian Nationalism. If you can’t or won’t define what a nation is then any musings on Nationalism of any stripe is just so much hooey. This is the first indicator that Wolfe’s book isn’t really a serious work on Nationalism.

2.) A second indicator that Wolfe himself isn’t really a serious Nationalism scholar is seen in a Tweet is pushed out some time ago.

“Isn’t it interesting that neo-Calvinists emphasized improving what is earthly but never mentioned the improvement of the body.”

Now, keep in mind that Wolfe takes pains in his book to promote his Natural Law Bona Fides at the expense of neo-Calvinism. Wolfe desires to ground his vision (such as it is) in Natural law theory and so neo-Calvinism has to go.

This is all well and good and understandable given Wolfe’s persuasion. However, the Tweet above is just not true and a scholar would not have shoved that Tweet out since a scholar would have known that one of the leading neo-Calvinists (Bavinck) of the 20th century wrote a long section in his “Reformed Ethics” on the necessity to improve the body.

Part B. Our Duties toward Ourselves

18. General Bodily Duties to Self
&36 General Duties (Self-Preservation)
&37 Duties toward Bodily LIfe
19. Basic Necessities of Bodily Life
&38 Food and Nourishment
&39 Clothing
20. Bodily Duties to Our Souls
&40 Our Duty to Life Itself
&41 Attending to Bodily Life in the Seventh through Ninth Commandments
&42 Duties toward the Soul

3.) Wolfe’s book on Christian Nationalism is more Rorschach test than it is a scholarly work on Christian Nationalism. I have said that repeatedly since I read the book and it is with pleasure that I notice a recent reviewer of Wolfe’s book has said the same thing.

“As a result, I anticipate that Wolfe’s book will prove to be a Rorschach test.”

John Ehrett
Article Critiquing Wolfe

I understand that there are those who desperately desire a path so as to return to a healthy Christian Nationalism. Dr. Stephen Wolfe’s book, with its Thomistic nature vs. grace Natural Law paradigm does not provide that path. What Wolfe has done for us in this publication is to make it clear that Thomistic thinking remains a non-starter when it comes to philosophy of any kind. It has also made it clear that presuppositionalists who are chomping at the bit for Christian Nationalism are, at best, only going to dine with the Thomistic Natural Law guys, with their version of Christian Nationalism with a very very long spoon.

Vos & McAtee on National Election

“God’s decree is not exclusively concerned with individuals but also comprises nations and establishes the bond between generations. The destiny of a nation is weighed by Him, as is the destiny of a person. There is not the slightest interest, indeed is completely impossible on Reformed grounds, to deny national election or whatever it may be called.”

Geerhardus Vos
Dogmatic Theology Vol 1. — pg. 111

1.) If Vos is correct — and he is — then how could any Reformed Pastor, Luminary, or laymen deny the desirability, irreproachability and necessity of Christian Nationalism?

2.) The denial of the desirability, irreproachability and necessity of Christian Nationalism as coming from the Reformed community is proof positive that the Reformed community has become Baptistified inasmuch there is seemingly no longer an ability to embrace the corporate side of the covenant. For the Reformed, like the Baptists, the emphasis falls so much on the atomistic individual that the corporate side of covenantal categories is completely ruled out of bounds. Like the Baptists, salvation has become completely an individual, subjective reality. The Reformed have lost the corporate and objective side of the covenant.

3.) This statement more clearly than could be asked prohibits the New World Order agenda of erasing the Nations and turning the world into a vast melting pot. If God elects nations then nations are God’s is one means whereby He elects persons from those nations. To advocate positions that would destroy nations is to resist God.

Note also that this National Election, Vos offers, establishes the bond between generations. Clearly if National Election establishes the bond between generations it is a ethnic bond as well as a generational bond. Generations in a nation belong to the same ethnos. God works in ethnic lines. The bond God establishes is ethnic as well as Spiritual. Any attempt to destroy the ethno-generational bond that God establishes in and among nations is a denial of Biblical Christianity.

Alienist theology which teaches a postmillennialism where all peoples bleed into one is a anti-Christ theology. New World Order humanism is anti-covenant theology.