The Best Christian Short Stories

by Brett Lott

  Copyright © 2006 by Bret Lott

  All rights reserved. No portion of this book may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopy, recording, scanning, or other—except for brief quotations in critical reviews or articles, without the prior written permission of the publisher.

  Published in Nashville, Tennessee, by WestBow Press, a division of Thomas Nelson, Inc.

  WestBow Press books may be purchased in bulk for educational, business, fund-raising, or sales promotional use. For information, please e-mail SpecialMarkets@ThomasNelson.com.

  Scripture quotations are from the Holy Bible, New International Version®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved.

  And from The Living Bible, copyright © 1971. Used by permission of Tyndale House Publishers, Inc., Wheaton, Illinois 60189. All rights reserved.

  Publisher's Note: This book is a work of fiction. Names, characters, places, and incidents are either products of the author's imagination or used fictitiously. All characters are fictional, and any similarity to people living or dead is purely coincidental.

  Library of Congress Cataloging-in-Publication Data

  The best Christian short stories / edited and with an introduction by Bret Lott.

  p. cm.

  ISBN 1-59554-077-6 (softcover)

  1. Christian fiction, American. 2. Short stories, American. I. Lott, Bret.

  PS648.C43B47 2006

  813'.60803543—dc22

  2006009607

  Printed in the United States of America

  06 07 08 09 10 RRD 9 8 7 6 5 4 3 2 1

  CONTENTS

  INTRODUCTION

  Bret Lott

  LOUD LAKE

  Mary Kenagy

  EXODUS

  James Calvin Schaap

  THINGS WE KNEW WHEN

  THE HOUSE CAUGHT FIRE

  David Drury

  THE RESULTS OF A DOG

  GOING BLIND

  Rebecca Schmuck

  LANDSLIDE

  David McGlynn

  THE VIRGIN'S HEART

  A. H.Wald

  DOSIE, OF KILLAKEET ISLAND

  Homer Hickam

  AX OF THE APOSTLES

  Erin McGraw

  RESOLVED

  Marsena Konkle

  AN EVENING ON THE CUSP

  OF THE APOCALYPSE

  Bret Lott

  FIRSTBORN

  Larry Woiwode

  Acknowledgments

  INTRODUCTION

  My name is Bret Lott, and I believe in God the Father Almighty, Maker of heaven and earth. And in Jesus Christ his only Son our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy catholic Church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. AMEN.

  That's where this collection of stories by Christian writers begins, a collection that, I hope, will begin to fill a gap in the world of fiction: that between popular Christian writing and that of literary art.

  But please don't worry about those two words, "literary" and "art." Too often they make us think of the dry, scholarly notions most of us suffered through in high school and college English courses, those lectures when it seemed that all the teacher cared about was irony and symbols and theme, having missed the fact that what we'd all been assigned to read for class was, finally, a story about something that had happened to people.

  Neither will these stories be sermons, in which the writers collected here hold forth on the evils of the world we as Christians are assailed by every time we walk into a bookstore.

  Rather, what follows is proof positive that the phrase "Christian literary fiction" isn't an oxymoron.

  What really is "literary fiction"? When my students ask point blank what the difference between popular and literary fiction is—and they ask this question a lot—I tell them that literary fiction is fiction that examines the character of the people involved in the story, and that popular fiction is driven by plot. Whereas popular fiction, I tell them, is meant primarily as a means of escape, one way or another, from this present life, a kind of book equivalent of comfort food, literary fiction confronts us with who we are, and makes us look deeply at the human condition. Henry James said that it wasn't "the rare accident"—the plot—that made a story worth our attention, but the "human attestation" to that plot: how people deal with their histories, rather than those histories in and of themselves.

  At least I think that's what is meant by literary fiction.

  I started with the Apostles' Creed because I do believe in Christ's divinity, in His resurrection, in His being precisely who He claimed to be. That is, I believe in a supernatural God, one who loves us, cares intimately and deeply for us, so deeply that He gave His only begotten son to die for us. And I believe in a supernatural God whose wrath, as my life's reference book—the Bible—tells me, will be inflicted upon this world so fully that John saw in his revelation "the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man, [hide] themselves in the caves and among the rocks of the mountains; and [say] to the mountains and to the rocks, 'Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb, for the great day of their wrath has come; and who is able to stand?"

  That, dear readers, is the God I believe in. The loving God who loves us on His terms, and His only.

  And now begins the rub of this all, the clash between the Christian worldview that says there is a supernatural God, and the world of contemporary literature that preaches relentlessly, The world is what we make it, and we are on our own, the mantra by which it seems most all contemporary art lives, eats and breathes. For this is the difference between literary art and Christian literary art: the fact of hope the writer has not in the world to save itself, but in a God who has already saved us.

  The writers collected here believe in a supernatural God who loves us, who asserts Himself outside of our hands, outside of our control, outside of our concepts of time and space, to actually show Himself to us.

  For that reason, the book you are holding in your hands is about the most radical book you can read: We are writers who, by the power of Christ, are trying to smash the gates of serious literature with the joy and light and hope of a personal, saving, supernatural God.

  But I'm sure some of you reading this are thinking, what does he mean by supernatural?

  Let me tell a story now. Or two. Maybe three.

  A few years ago I worked my way through the book Experiencing God, by Blackaby and King, that book everybody and his brother was carrying around church back then. I'm betting this small piece of news—I worked through Experiencing God—might disappoint some of you out there who hold the romantic belief that writers wear berets and wait for the muse to strike while sipping cappuccinos at Starbucks. Next thing you know he'll tell us he's read The Purpose Driven Life, some of you are thinking. But I'm afraid it's even worse than that: For nine years I was an adult Sunday school teacher at East Cooper Baptist Church, a Southern Baptist church in Mt. Pleasant, South Carolina, and I taught The Purpose Driven Life.

  The fact is, I am about the squarest person you will meet. I was a Cubmaster for seven years, Assistant Scoutmaster for three; I was an assistant soccer coach for eight years to
o. For five years I played baritone sax in my church orchestra—not in the hip and cool Praise Band, but the orchestra. For four years my wife, Melanie, and I ran our church's Wednesday night supper. To reach even further back, and to see perhaps how really pedestrian my faith story might appear, I was born again after a Josh McDowell rally when I was eighteen years old and a freshman at Northern Arizona University, and I met Melanie—we've been married for twenty-six years now—in the College and Career Sunday school class at First Baptist Church of Huntington Beach/Fountain Valley in Orange County, California.

  We are talking square here.

  But to Experiencing God and what it means to say super-natural: one day the book instructed me to pray for an opportunity to share Christ in some way. I was told to pray specifically for an opportunity—and then instructed as well to keep my eyes and ears open, to look for that opportunity, rather than simply to pray it and forget it.

  Later that day I was in my office at the college where I taught, and received a phone call. It was from one of my students, a genuine slacker who hadn't shown up for class that day, a kid I had written off weeks ago. And of course you know already how this story will end.

  But I want to underscore what a slacker this kid was, and the attitude I had toward him. I don't dislike any of my students—I love them. Really. But there are certain kids who show up in your classes, and you know by their actions how much they want to be in the class, and so you begin to adjust your own views of them to reflect theirs of you. That is, this wasn't a kid with whom I would have gone out of my way to build a relationship. He was simply marking time in my class, so I was simply marking time with this phone call.

  He was calling to say he was sorry for missing class, and had some lame excuse for not having been there. I remember leaning back in my chair and putting my feet up on my desk, listening to the story and, the phone to my ear, rolling my eyes. I really remember rolling my eyes at this kid.

  And then he said it: "Mr. Lott," he said, " i f I were to read a book from the Bible, which one would it be?" .

  Just like that. Out of the bluest blue you can imagine, me already shining this kid on, rolling my eyes, marking time with him.

  And I sat up, then stood at my desk, hit square over the head with the two-by-four of God's answer to my prayer that morning: to receive an opportunity, and to watch for it. Sadly, I had just about dozed off at the wheel, but was blessed enough to have been awakened in time to recover myself, and begin to talk about the Gospel of John, but also about the book of Acts, my favorite. Oh, and James too. But John. The Gospel of John.

  And I saw, because I had been caught unawares, that this prayer wasn't about my giving to someone I had signed off the message of grace, but about my having signed him off: it is the being ready that mattered, I saw. The message of salvation saves in and of itself; opportunities abound every minute we are awake to share.

  But it is being ready to take those opportunities that matters.

  Of course the world's enlightened people will chalk up the outcome of that story to chance, to coincidence. Maybe even to a conniving kid who, knowing as most every kid on my campus does that I am a Christian, thinks he has found a way to appeal to my forgiving side if he intones inquiry into the Bible while asking to be excused from a class he has missed. Don't think this all hasn't occurred to me.

  But none of that rationalizing matters. What matters is that that morning I prayed for something—an opportunity, and an awareness—and was provided with both when I was least expecting it. That kid had no idea, I saw, that I was praying for this, and though I have to this day no idea if he really read John or not, he was given by a willing messenger—me—an opportunity.

  That is all God asks, I saw. That willingness from us.

  And this opportunity given was a supernatural act, God's answer to prayer.

  But here are the other two stories. A little more dramatic, I think, than the possibility of coincidence.

  I have been on church missions trips to the eastern European country of Moldova twice now, the first trip with my older son, Zeb, to help build an orphanage for kids in the town of Telenesti, the second time to help run a Bible camp for kids in the same town. Moldova is the poorest country in Europe—the average income there is $30 a month, this in what had been an industrialized Soviet bloc country.

  My job for the second visit—Melanie and both our boys came this time—was to be the activities director for Bible camp, all that Cub Scout expertise coming back to haunt me. The job, given to me by acclamation, was to herd 140 children ranging in age from 4 to 18 into four groups, and then to entertain them for four one-and-a-half-hour blocks each day for a week—all in translation, either to Romanian or Russian, depending on the age of the kids. My team and I organized games and sports for them all. The last day we did wacky relays—silly games such as standing directly over an empty soup can on the ground and dropping a clothespin into the can from your forehead, or skipping rope ten times, or kicking your unlaced shoe off your foot to see who could launch it the farthest. We'd brought our own supplies: those clothespins, empty cans, all sorts of arts and crafts supplies, everything from Polaroid film for pictures of the kids, to T-shirts—140 of them—for the children to tie-dye one afternoon. The mission group—there were sixteen of us, all from East Cooper Baptist—spent an entire afternoon a week before we left, parceling out all these supplies evenly so that no one was overburdened. There were even entire sets of Old and New Testament flannelgraphs, too, for the nationals to use once we got to the camp in Moldova, all parceled out.

  One of the relay games was a goofy thing in which a kid runs to a paper bag, next to which are two garden gloves. The kid has to put on the garden gloves, then reach into the bag and pull out the pack of chewing gum inside it, and then extricate a stick of gum from the pack with these garden gloves on, put the stick in his mouth, take off the gloves and run back to tag the next person on his team, until everyone is done.

  The problem we were facing all week, though, was the kind of problem we all wish for: there were simply more kids than we had been told would be allowed to participate. Simply too many kids. The first day we opened up, in a ruined school that, in America, would have been featured on national news for the scandalous fact that its broken and filthy shell still housed kids for classes, we had 170 kids show up.

  And I'd packed only enough gum for 160 kids, thinking that twenty extra pieces—we were told there would only be 140, remember—was, in fact, planning ahead. So on that last day, going into the relays, I knew we didn't have enough gum. I knew it. But there had been no place to buy more, and so we had no choice but to go ahead with the game.

  Zeb and Jake, my younger son, served as monitors, helpers of a sort for the smaller kids once they were down at the bags and trying to put on those gloves. And late in the day, once we were working through the last batch of kids, Zeb hollered out to me, "Dad, we're going to run out of gum!"

  I hollered back to him the only thing I knew to do: "Pray!" I said, and prayed myself that somehow there might be more gum, that this would work out.

  Zeb prayed too. As did Jacob, and Skip McQuillan, the other dad along, and his two sons, Sam and Mac. We all prayed there, on the spot, that somehow there would be more gum, enough for all of them.

  And there was enough gum. To the person: precisely enough pieces of gum, at the end of a frantic day of wacky relays, just a crazy day spent doing crazy games as a means to entertain kids who were being brought the Gospel message elsewhere in the school by the nationals for whom we were helping with this camp.

  It is with a kind of wonder and joy that I tell you this story, no matter the cynic in me—Satan, actually—who rationalizes that perhaps not every kid participated that last day, and maybe not every kid did the relay. But there were more kids that day than any other, and they all did the relay.

  And if there had been some single kid who had come up to the bag and found there was no gum for him, where would God have been, finally?<
br />
  I believe in a supernatural God.

  One last story, this from that same trip. There's a little fact I left out of all this: two of our team lost their luggage altogether, traveling from Charleston, South Carolina, where we all lived, to the capitol city of Moldova, Kishnau. So even though we had spent all that time parceling out all our various supplies, it didn't really matter: we didn't have enough of what we needed.

  Sure, Debi McQuillan, Skip's wife, had brought some extra Polaroid film, more than she'd passed out to us all, and there were, finally, plenty of ice-cream sticks for the frames they would make for those photos. There was enough glue and glitter, enough of that Dayglo plastic string to make lanyards for them all. We made do with a couple of softballs and a baseball bat less than we had planned to have ready.

  But the big craft event the last day was the tie-dyeing of T-shirts. And we'd packed 140 T-shirts. Enough for the number of kids we'd been told would be there. There wouldn't have been enough, not by a long shot, even for the number of kids we'd planned for. That is, there weren't even 140 T-shirts. Plain and simple.

  And here's what we did: We prayed over the T-shirts. We knew we didn't have enough, and we prayed over them, and then stepped boldly into that last day's craft activities, faithful that somehow we would have enough T-shirts, though we knew we had less than we needed.

  And at the end of that long day of messy crafts—imagine, to begin with, trying to guide that many kids at dyeing T-shirts twisted and rubber-banded into knots, and then not being certain who would get one and who wouldn't—at the end of that long day of stepping out in faith, there were precisely enough T-shirts for every kid who was there—more than 170 children.

  In the book of Joshua, God instructs Joshua to choose twelve men, one from each tribe and to have each one carry a stone from where they crossed the Jordan and place it where they were camped on the other side. "Each of you is to take up a stone on his shoulder, according to the number of the tribes of Israel," Joshua instructs them, "to serve as a sign among you. In the future, when your children ask you, 'What do these stones mean?' tell them that the flow of the Jordan was cut off before the ark of the covenant of the Lord. When it crossed the Jordan, the waters of the Jordan were cut off. These stones are to be a memorial to the people of Israel forever.'"