At the name of Jesus
Words: Caroline Maria Noel (1817-1877)
Tune: Gute Bäume bringen
At the name of Jesus
every knee shall bow,
every tongue confess him
King of Glory now.
'Tis the Father's pleasure
we should call him Lord,
who from the beginning
was the mighty Word:
Mighty and mysterious
in the highest height,
God from everlasting
very light of light:
in the Father's bosom
with the Spirit blest,
love, in love eternal,
rest, in perfect rest.
At his voice creation
sprang at once to sight,
all the angel faces
all the hosts of light,
thrones and dominations,
stars upon their way,
all the heavenly orders
in their great array.
Humbled for a season,
to receive a name
from the lips of sinners
unto whom he came,
faithfully he bore it
spotless to the last,
brought it back victorious
when from death he passed.
Bore it up triumphant
with its human light,
through all ranks of creatures
to the central height,
to the throne of Godhead,
to the Father's breast;
filled it with the glory
of that perfect rest.
Name him brothers name him,
with love as strong as death,
but with awe and wonder,
and with bated breath;
he is God the Savior,
he is Christ the Lord,
ever to be worshiped,
trusted and adored.
In your hearts enthrone him;
there let him subdue
all that is not holy,
all that is not true:
crown him as your captain
in temptation's hour;
let his will enfold you
in its light and power.
Brothers, this Lord Jesus
shall return again,
with his Father's glory,
with his angel train;
for all wreaths of empire
meet upon his brow,
and our hearts confess him
King of Glory now.
Selah.
Showing posts with label Word of God. Show all posts
Showing posts with label Word of God. Show all posts
Tuesday, June 09, 2009
Tuesday, March 24, 2009
O lead my blindness by the hand
O lead my blindness by the hand
Words: William Gladstone (1809-1898)
Tune: Leicester
O lead my blindness by the hand,
lead me to Thy familiar feast,
not here or now to understand
yet even here and now to taste,
how the eternal Word of heaven
on earth in broken bread is given.
We, who with one blest food are fed,
into one body may we grow,
and one pure life from Thee, the head,
informing all the members flow:
one pulse be felt in every vein,
one law of pleasure and of pain.
Selah.
Words: William Gladstone (1809-1898)
Tune: Leicester
O lead my blindness by the hand,
lead me to Thy familiar feast,
not here or now to understand
yet even here and now to taste,
how the eternal Word of heaven
on earth in broken bread is given.
We, who with one blest food are fed,
into one body may we grow,
and one pure life from Thee, the head,
informing all the members flow:
one pulse be felt in every vein,
one law of pleasure and of pain.
Selah.
Thursday, December 18, 2008
Fire our hearts with thy strong love
High Word of God, who once didst come
Words: Latin, tenth century; trans. Charles Bigg, 1906
Tune: Verbum supernum prodiens
High Word of God, who once didst come,
leaving thy Father and thy home,
to succor by thy birth our kind,
when, towards thy advent, time declined,
Pour light upon us from above,
and fire our hearts with thy strong love,
that, as we hear thy Gospel read,
all fond desires may flee in dread;
That when thou comest from the skies,
great Judge, to open thine assize,
to give each hidden sin its smart,
and crown as kings the pure in heart,
We be not set at thy left hand,
where sentence due would bid us stand,
but with the saints thy face may see,
forever wholly loving thee.
Praise to the Father and the Son,
through all the ages as they run;
and to the holy Paraclete
be praise with them and worship meet.
Selah.
Words: Latin, tenth century; trans. Charles Bigg, 1906
Tune: Verbum supernum prodiens
High Word of God, who once didst come,
leaving thy Father and thy home,
to succor by thy birth our kind,
when, towards thy advent, time declined,
Pour light upon us from above,
and fire our hearts with thy strong love,
that, as we hear thy Gospel read,
all fond desires may flee in dread;
That when thou comest from the skies,
great Judge, to open thine assize,
to give each hidden sin its smart,
and crown as kings the pure in heart,
We be not set at thy left hand,
where sentence due would bid us stand,
but with the saints thy face may see,
forever wholly loving thee.
Praise to the Father and the Son,
through all the ages as they run;
and to the holy Paraclete
be praise with them and worship meet.
Selah.
Tuesday, October 16, 2007
Sin is faith turned upside down
An alienation that reveals a divine origin
by Emil Brunner
Therefore, even now, man is to be understood in terms of the image of God, but as the being that is in contradiction with itself, just as it lives in contradiction to God. Contradiction is something entirely different from the absence of relationship. Even now man is entirely to be understood as God’s image – but as a perverted image; the wine of God’s love bestowed upon him has turned sour and become the vinegar of enmity with God.
Sin is faith turned upside down, and can be understood in no other way. Even so, man remains a singular being; even sin, his perversion, is something that distinguishes him from every other creature. Man is the only being that sins: this is the greatness in his misery, which in the midst of his alienation from God betrays his divine origin.
Man must be understood in terms of the contradiction between origin and fall. Precisely this, the contradiction between truth and falsehood in him, is the defining mark of current man.
It is thus that the Bible understands man… [The Bible] teaches us exactly the same things about man that we, too, must teach: that man is God’s image, but that this image is destroyed and must be renewed. Man is completely a sinner, but this sin is not a condition but a determination of his being, and as such is an act, but an act that determines man as a whole. Therefore he is the slave of his own sin, and bound in a unity with the whole of mankind in it.
A lust for autonomy that flees the healing Word of God
There is no conflict between this doctrine of origin and sin, and the scientific knowledge of our day, unless science oversteps its limits and propounds some speculation of natural philosophy – for example, materialism or determinism – as scientific teaching. In that case, however, we have no longer to do with modern science but with modern man, who conceals his lust for autonomy behind the mask of science, and seeks to exculpate himself.
All understandings of man, with the exception of the Christian one, are attempts to exculpate man, but by exculpating man, they cheapen him at the same time, by robbing him of his personal character.
Only the biblical understanding of man – the interpretation of him in terms of the Word of God that became flesh in Jesus Christ – does not exculpate him but condemns him. But in condemning, it maintains his personal character. And the Bible condemns him at the same moment it acquits him of guilt. For the same Jesus Christ, the same Word of God in whom we know ourselves as sinners, is also the One who takes this sin from us.
Selah.
Emil Brunner, The Word of God and Modern Man, 45-46.
by Emil Brunner
Therefore, even now, man is to be understood in terms of the image of God, but as the being that is in contradiction with itself, just as it lives in contradiction to God. Contradiction is something entirely different from the absence of relationship. Even now man is entirely to be understood as God’s image – but as a perverted image; the wine of God’s love bestowed upon him has turned sour and become the vinegar of enmity with God.
Sin is faith turned upside down, and can be understood in no other way. Even so, man remains a singular being; even sin, his perversion, is something that distinguishes him from every other creature. Man is the only being that sins: this is the greatness in his misery, which in the midst of his alienation from God betrays his divine origin.
Man must be understood in terms of the contradiction between origin and fall. Precisely this, the contradiction between truth and falsehood in him, is the defining mark of current man.
It is thus that the Bible understands man… [The Bible] teaches us exactly the same things about man that we, too, must teach: that man is God’s image, but that this image is destroyed and must be renewed. Man is completely a sinner, but this sin is not a condition but a determination of his being, and as such is an act, but an act that determines man as a whole. Therefore he is the slave of his own sin, and bound in a unity with the whole of mankind in it.
A lust for autonomy that flees the healing Word of God
There is no conflict between this doctrine of origin and sin, and the scientific knowledge of our day, unless science oversteps its limits and propounds some speculation of natural philosophy – for example, materialism or determinism – as scientific teaching. In that case, however, we have no longer to do with modern science but with modern man, who conceals his lust for autonomy behind the mask of science, and seeks to exculpate himself.
All understandings of man, with the exception of the Christian one, are attempts to exculpate man, but by exculpating man, they cheapen him at the same time, by robbing him of his personal character.
Only the biblical understanding of man – the interpretation of him in terms of the Word of God that became flesh in Jesus Christ – does not exculpate him but condemns him. But in condemning, it maintains his personal character. And the Bible condemns him at the same moment it acquits him of guilt. For the same Jesus Christ, the same Word of God in whom we know ourselves as sinners, is also the One who takes this sin from us.
Selah.
Emil Brunner, The Word of God and Modern Man, 45-46.