O for a heart to praise my God
Words: Charles Wesley (1707-1788)
Tune: Abridge, Arlington
O for a heart to praise my God,
A heart from sin set free,
A heart that always feels thy blood
So freely spilt for me;
A heart resigned, submissive, meek,
My great redeemer's throne,
Where only Christ is heard to speak,
Where Jesus reigns alone;
A humble, lowly, contrite heart,
Believing, true, and clean;
Which neither life nor death can part
From him that dwells within;
A heart in every thought renewed,
And full of love divine;
Perfect, and right, and pure, and good,
A copy, Lord, of thine!
My heart, thou know'st, can never rest
Till thou create my peace:
Till of mine Eden repossest,
From self, and sin, I cease.
Thy nature, gracious Lord, impart;
Come quickly from above,
Write thy new name upon my heart,
Thy new, best name of love.
Selah.
Showing posts with label true self. Show all posts
Showing posts with label true self. Show all posts
Saturday, October 03, 2009
Tuesday, September 29, 2009
Yes to solitude is no to stuff
The Necessity of Solitude
Thomas Merton
Solitude is to be preserved, not as a luxury but as a necessity: not for "perfection" so much as for simple "survival" in the life God has given you. Hence, you must know when, how, and to whom you must say "no." This involves considerable difficulty at times. You must not hurt people, or want to hurt them, yet you must not placate them at the price of infidelity to higher and more essential values.
Selah.
Thomas Merton
Solitude is to be preserved, not as a luxury but as a necessity: not for "perfection" so much as for simple "survival" in the life God has given you. Hence, you must know when, how, and to whom you must say "no." This involves considerable difficulty at times. You must not hurt people, or want to hurt them, yet you must not placate them at the price of infidelity to higher and more essential values.
Selah.
Wednesday, August 12, 2009
The nature of true love
Love at the Source
"For true love is inexhaustible;the more you give,the more you have.And if you go to drawat the true fountainhead,the more water you draw,the more abundant is its flow.”
Selah.
Antoine De Saint Exupéry
Tuesday, July 21, 2009
Dance steps with Abba
The dynamic nature of calling
God's call, vocation, is twofold. God calls us saying, 'Come and follow me.' We arrive and then we must follow. We find but must go on seeking. God's call is a never-ending call, to the unknown, to adventure, to follow him in the night, in solitude. It is a call incessantly to go further, and further. For it is not static but dynamic (as creation is also dynamic) and reaching him means going on and on. God's call is like the call to become an explorer; it is an invitation to adventure.
Ernesto Cardenal
God's call, vocation, is twofold. God calls us saying, 'Come and follow me.' We arrive and then we must follow. We find but must go on seeking. God's call is a never-ending call, to the unknown, to adventure, to follow him in the night, in solitude. It is a call incessantly to go further, and further. For it is not static but dynamic (as creation is also dynamic) and reaching him means going on and on. God's call is like the call to become an explorer; it is an invitation to adventure.
Ernesto Cardenal
Thursday, July 02, 2009
The inner work
Little is much if God is in it
All great things have a small beginning, and the man who would do great things must be willing to do a small thing as a great thing. The surest path to the future lies straightway in your next duty.
George MacDonald
The outward work can never be small if the inward one is great, and the outward work can never be great or good if the inward is small or of little worth. The inward work always includes in itself all size, all breadth and all length.
Meister Eckhart
All great things have a small beginning, and the man who would do great things must be willing to do a small thing as a great thing. The surest path to the future lies straightway in your next duty.
George MacDonald
The outward work can never be small if the inward one is great, and the outward work can never be great or good if the inward is small or of little worth. The inward work always includes in itself all size, all breadth and all length.
Meister Eckhart
Saturday, June 27, 2009
The role of true men & women in the life of a nation
Will our nation perish for lack of true men & women?
See how the ancient cities fell because their men were citizens and no more. They had no heavenly citizenship. They were not kindled by the vision of the righteous city of God, growing up through all the cities of men. They did not seek first the Kingdom of God. What have we among us to make men, to make good men and discredit bad ones? What is to protect us from that nation-killing passion for sport and pleasure, for instance, which is breeding gamblers and bleeding citizenship, which throngs to football but cannot be dragged to service?
We are in more danger from the slow perdition of subtle selfishness and popular materialism than from gross and palpable wickedness. The one is the soil in which the other thrives. On what is our citizenship, our public spirit to live in future? The men, who have done most for our cities in the past, have been moved by the faith, brotherhood, and Kingdom of God.
What are we trusting to, to keep that flame alive and burning in time to come? What is the tendency of our current religious life? It is making true humans or religious consumers, citizens or sectarians, mere delegates of interests, mere self-seekers even in their Salvation, mere fugitives from Hell?
"The sheep of my pasture are men, saith the Lord." What a text! And when God would save the world, He sent it a Man to set up a Divine Kingdom out of all the cities of earth. And if our public life is not made by men who are made by Christ, we have nothing to look for but the doom of the old Empires. The men we need are men who are not only unashamed of a Christian faith but men who consult the will of God in private about every great public movement or step in which they are engaged.
Selah.
P.T. Forsyth, "The Ideal City," preached at the Congregational Church, Llandrindod Wells, on 20th July, 1913. From Revelation Old and New: Sermons and Addresses by P.T. Forsyth, edited by John Huxtable (London: Independent Press, 1962).
See how the ancient cities fell because their men were citizens and no more. They had no heavenly citizenship. They were not kindled by the vision of the righteous city of God, growing up through all the cities of men. They did not seek first the Kingdom of God. What have we among us to make men, to make good men and discredit bad ones? What is to protect us from that nation-killing passion for sport and pleasure, for instance, which is breeding gamblers and bleeding citizenship, which throngs to football but cannot be dragged to service?
We are in more danger from the slow perdition of subtle selfishness and popular materialism than from gross and palpable wickedness. The one is the soil in which the other thrives. On what is our citizenship, our public spirit to live in future? The men, who have done most for our cities in the past, have been moved by the faith, brotherhood, and Kingdom of God.
What are we trusting to, to keep that flame alive and burning in time to come? What is the tendency of our current religious life? It is making true humans or religious consumers, citizens or sectarians, mere delegates of interests, mere self-seekers even in their Salvation, mere fugitives from Hell?
"The sheep of my pasture are men, saith the Lord." What a text! And when God would save the world, He sent it a Man to set up a Divine Kingdom out of all the cities of earth. And if our public life is not made by men who are made by Christ, we have nothing to look for but the doom of the old Empires. The men we need are men who are not only unashamed of a Christian faith but men who consult the will of God in private about every great public movement or step in which they are engaged.
Selah.
P.T. Forsyth, "The Ideal City," preached at the Congregational Church, Llandrindod Wells, on 20th July, 1913. From Revelation Old and New: Sermons and Addresses by P.T. Forsyth, edited by John Huxtable (London: Independent Press, 1962).
Thursday, June 25, 2009
The relation of Christ to human self
First order: True to Christ = true to self
Christ is ours not because He represents our best but because He redeems our worst, not because He set a seal to our manhood but because He saves it, not because He elicits it but because He gives it. You must not tell men that the way to understand God is to understand the human heart, nor that the way to be true to men is to be true to their own selves. We are not true to men till we are in Christian relation to them; and that comes from being true to Christ and to the Word of His grace.
Selah.
P.T. Forsyth, Positive Preaching and the Modern Mind, 83.
Christ is ours not because He represents our best but because He redeems our worst, not because He set a seal to our manhood but because He saves it, not because He elicits it but because He gives it. You must not tell men that the way to understand God is to understand the human heart, nor that the way to be true to men is to be true to their own selves. We are not true to men till we are in Christian relation to them; and that comes from being true to Christ and to the Word of His grace.
Selah.
P.T. Forsyth, Positive Preaching and the Modern Mind, 83.
Wednesday, June 17, 2009
Living from one true center
Can a faithful person serve both flesh and Spirit?
A religion which teaches men to live from two centres instead of one, and that one the conscience, is a non-moral religion; it serves God and Mammon. It has a fearful looking for of judgment. It has the soul of schism in it, which takes effect in the wars of churches, classes, and nations.
Selah.
P.T. Forsyth, “Salvation Theological But Not Systematic,” The Justification of God: Lectures for War-Time on a Christian Theodicy (Independent Press LTD: London, 1957), 96.
A religion which teaches men to live from two centres instead of one, and that one the conscience, is a non-moral religion; it serves God and Mammon. It has a fearful looking for of judgment. It has the soul of schism in it, which takes effect in the wars of churches, classes, and nations.
Selah.
P.T. Forsyth, “Salvation Theological But Not Systematic,” The Justification of God: Lectures for War-Time on a Christian Theodicy (Independent Press LTD: London, 1957), 96.
Tuesday, June 09, 2009
A counterintuitive climb: stairway to heaven
Kingdom vs. the world: down vs. up
"How often, on the steps of this world, when you think you are going down, you are really ascending!"
George MacDonald, "Down the Hill," The Gentlewoman's Choice, edited by Michael R. Phillips.
"How often, on the steps of this world, when you think you are going down, you are really ascending!"
George MacDonald, "Down the Hill," The Gentlewoman's Choice, edited by Michael R. Phillips.
Monday, June 01, 2009
A divine measure of love
How a man truly loves a woman
A heart has to be taught to love, and its first lesson, however well learned, no more makes it perfect in love, than the A B C makes a philosopher. The man who loves most will love best.
The man who thoroughly loves God and his neighbor is the only man who will love a woman ideally -- who can love her with the love God thought of between them when he made man male and female. The man, I repeat, who loves God with his very life, and his neighbor as Christ loves him, is the man who alone is capable of grand, perfect, glorious love to any woman.
Because his love was towards everything human, he was able to love her as others were not able to love her. To that of the most passionate of unbelieving lovers, his love was as the fire of a sun to that of a forest. The fullness of a world of love-ways and love-thoughts was his. In sweet affairs of loving-kindness, he was in his own kingdom, and sat upon its throne.
And it was this essential love, acknowledging and embracing, as a necessity of its being, everything that could be loved, which now concentrated its rays on the individual's individual. His love to her stood like a growing thicket of aromatic shrubs, until her confession set the fire of heaven to it, and the flame that consumes not, but gives life, arose and shot homeward. He had never imagined, never hoped, never desired she should love him like that. Only from her own lips could he have come to believe that she would view him more than a nobody, a mere burning heart running about in tattered garments.
His devotion to her had forestalled every pain with its antidote of perfect love, had negated every lack, had precluded every desire, had shut all avenues of entrance against self. Even if "a little thought unsound" should have chanced upon an entrance, it would have found no soil to root and grow in: the soil for the harvest of pain is that brought down from the peaks of pride by the torrents of desire.
Immeasurably the greater therefore was his delight, when the warmth and scent of the love that had been from time to him immemorial passing out from him in virtue of consolation and healing, came back upon him in the softest and sweetest of flower-waking spring-winds. Then indeed was his heart a bliss worth God's making. The sum of happiness in the land, if gathered that night into one wave, could not have reached half-way to the crest of the mighty billow tossing itself heavenward as it rushed along the ocean of his spirit!
.
Selah.
George MacDonald, The Baronet's Song.
A heart has to be taught to love, and its first lesson, however well learned, no more makes it perfect in love, than the A B C makes a philosopher. The man who loves most will love best.
The man who thoroughly loves God and his neighbor is the only man who will love a woman ideally -- who can love her with the love God thought of between them when he made man male and female. The man, I repeat, who loves God with his very life, and his neighbor as Christ loves him, is the man who alone is capable of grand, perfect, glorious love to any woman.
Because his love was towards everything human, he was able to love her as others were not able to love her. To that of the most passionate of unbelieving lovers, his love was as the fire of a sun to that of a forest. The fullness of a world of love-ways and love-thoughts was his. In sweet affairs of loving-kindness, he was in his own kingdom, and sat upon its throne.
And it was this essential love, acknowledging and embracing, as a necessity of its being, everything that could be loved, which now concentrated its rays on the individual's individual. His love to her stood like a growing thicket of aromatic shrubs, until her confession set the fire of heaven to it, and the flame that consumes not, but gives life, arose and shot homeward. He had never imagined, never hoped, never desired she should love him like that. Only from her own lips could he have come to believe that she would view him more than a nobody, a mere burning heart running about in tattered garments.
His devotion to her had forestalled every pain with its antidote of perfect love, had negated every lack, had precluded every desire, had shut all avenues of entrance against self. Even if "a little thought unsound" should have chanced upon an entrance, it would have found no soil to root and grow in: the soil for the harvest of pain is that brought down from the peaks of pride by the torrents of desire.
Immeasurably the greater therefore was his delight, when the warmth and scent of the love that had been from time to him immemorial passing out from him in virtue of consolation and healing, came back upon him in the softest and sweetest of flower-waking spring-winds. Then indeed was his heart a bliss worth God's making. The sum of happiness in the land, if gathered that night into one wave, could not have reached half-way to the crest of the mighty billow tossing itself heavenward as it rushed along the ocean of his spirit!
.
Selah.
George MacDonald, The Baronet's Song.
Tuesday, May 19, 2009
If you are not willing
The destiny of misery
If you are not willing that God should have His way with you, then, in the name of God, be miserable -- until your misery drive you to the arms of the Father.
Selah.
George MacDonald
If you are not willing that God should have His way with you, then, in the name of God, be miserable -- until your misery drive you to the arms of the Father.
Selah.
George MacDonald
Saturday, May 09, 2009
Being What God Means Us To Be
Being What God Means Us To Be
By Thomas Merton
A tree gives glory to God by being a tree. For in being what God means it to be it is obeying [God]. It ‘consents,’ so to speak, to [God's] creative love. It is expressing an idea which is in God and which is not distinct from the essence of God, and therefore a tree imitates God by being a tree.
The more a tree is like itself, the more it is like [God]. If it tried to be like something else which it was never intended to be, it would be less like God and therefore it would give [God] less glory….
This particular tree will give glory to God by spreading out its roots in the earth and raising its branches into the air and the light in a way that no other tree before or after it ever did or will do….
The special clumsy beauty of this particular colt on this April day in this field under these clouds is a holiness consecrated to God by [God's] own creative wisdom and it declares the glory of God.
The pale flowers of the dogwood outside this window are saints. The little yellow flowers that nobody notices on the edge of that road are saints looking up into the face of God. This leaf has it own texture and its own pattern of veins and its own holy shape, and the bass and trout hiding in the deep pools of the river are canonized by their beauty and their strength. The lakes hidden among the hills are saints, and the sea too is a saint who praises God without interruption in her majestic dance.
The great, gashed, half-naked mountain is another of God’s saints. There is no other like him. He is alone in his own character; nothing else in the world ever did or ever will imitate God in quite the same way. That is his sanctity.
But what about you? What about me? Unlike the animals and the trees, it is not enough for us to be what our nature intends. It is not enough for us to be individual [humans]. For us, holiness is more than humanity. If we are never anything but people, we will not be saints and we will not be able to offer to God the worship of our imitation, which is sanctity.
It is true to say that for me sanctity consists in being myself and for you sanctity consists in being your self and that, in the last analysis, your sanctity will never be mine and mine will never be yours, except in the communism of charity and grace.
For me to be a saint means to be myself. Therefore the problem of sanctity and salvation is in fact the problem of finding out who I am and of discovering my true self.
Trees and animals have no problem. God makes them what they are without consulting them, and they are perfectly satisfied. With us it is different. God leaves us free to be whatever we like. We can be ourselves or not, as we please. We are at liberty to be real, or to be unreal. We may be true or false, the choice is ours. We may wear now one mask and now another, and never, if we so desire, appear with our own true face. But we cannot make these choices with impunity. Causes have effects, and if we lie to ourselves and to others, then we cannot expect to find truth and reality whenever we happen to want them. If we have chosen the way of falsity we must not be surprised that truth eludes us when we finally come to need it!
Our vocation is not simply to be, but to work together with God in the creation of our own life, our own identity, our own destiny. We are free beings and sons [and daughters] of God. This means to say that we should not passively exist, but actively participate in [God's] creative freedom, in our own lives, and in the lives of others, by choosing the truth. To put it better, we are even called to share with God the work of creating the truth of our identity. We can evade this responsibility by playing with masks, and this pleases us because it can appear at times to be a free and creative way of living. It is quite easy, it seems, to please everyone. But in the long run the cost and the sorrow come very high….
We do not know clearly beforehand what the result of this work will be. The secret of my full identity is hidden in [God.] [God] alone can make me who I am, or rather who I will be when at last I fully begin to be. But unless I desire this identity and work to find it with [God] and in [God], the work will never be done. The way of doing it is a secret I can learn from no one else but [God]….
The seeds that are planted in my liberty at every moment, by God’s will, are the seeds of my own identity, my own reality, my own happiness, my own sanctity. To refuse them is to refuse everything; it is the refusal of my own existence and being: of my identity, my very self. Not to accept and love and do God’s will is to refuse the fullness of my existence.
Selah.
By Thomas Merton
A tree gives glory to God by being a tree. For in being what God means it to be it is obeying [God]. It ‘consents,’ so to speak, to [God's] creative love. It is expressing an idea which is in God and which is not distinct from the essence of God, and therefore a tree imitates God by being a tree.
The more a tree is like itself, the more it is like [God]. If it tried to be like something else which it was never intended to be, it would be less like God and therefore it would give [God] less glory….
This particular tree will give glory to God by spreading out its roots in the earth and raising its branches into the air and the light in a way that no other tree before or after it ever did or will do….
The special clumsy beauty of this particular colt on this April day in this field under these clouds is a holiness consecrated to God by [God's] own creative wisdom and it declares the glory of God.
The pale flowers of the dogwood outside this window are saints. The little yellow flowers that nobody notices on the edge of that road are saints looking up into the face of God. This leaf has it own texture and its own pattern of veins and its own holy shape, and the bass and trout hiding in the deep pools of the river are canonized by their beauty and their strength. The lakes hidden among the hills are saints, and the sea too is a saint who praises God without interruption in her majestic dance.
The great, gashed, half-naked mountain is another of God’s saints. There is no other like him. He is alone in his own character; nothing else in the world ever did or ever will imitate God in quite the same way. That is his sanctity.
But what about you? What about me? Unlike the animals and the trees, it is not enough for us to be what our nature intends. It is not enough for us to be individual [humans]. For us, holiness is more than humanity. If we are never anything but people, we will not be saints and we will not be able to offer to God the worship of our imitation, which is sanctity.
It is true to say that for me sanctity consists in being myself and for you sanctity consists in being your self and that, in the last analysis, your sanctity will never be mine and mine will never be yours, except in the communism of charity and grace.
For me to be a saint means to be myself. Therefore the problem of sanctity and salvation is in fact the problem of finding out who I am and of discovering my true self.
Trees and animals have no problem. God makes them what they are without consulting them, and they are perfectly satisfied. With us it is different. God leaves us free to be whatever we like. We can be ourselves or not, as we please. We are at liberty to be real, or to be unreal. We may be true or false, the choice is ours. We may wear now one mask and now another, and never, if we so desire, appear with our own true face. But we cannot make these choices with impunity. Causes have effects, and if we lie to ourselves and to others, then we cannot expect to find truth and reality whenever we happen to want them. If we have chosen the way of falsity we must not be surprised that truth eludes us when we finally come to need it!
Our vocation is not simply to be, but to work together with God in the creation of our own life, our own identity, our own destiny. We are free beings and sons [and daughters] of God. This means to say that we should not passively exist, but actively participate in [God's] creative freedom, in our own lives, and in the lives of others, by choosing the truth. To put it better, we are even called to share with God the work of creating the truth of our identity. We can evade this responsibility by playing with masks, and this pleases us because it can appear at times to be a free and creative way of living. It is quite easy, it seems, to please everyone. But in the long run the cost and the sorrow come very high….
We do not know clearly beforehand what the result of this work will be. The secret of my full identity is hidden in [God.] [God] alone can make me who I am, or rather who I will be when at last I fully begin to be. But unless I desire this identity and work to find it with [God] and in [God], the work will never be done. The way of doing it is a secret I can learn from no one else but [God]….
The seeds that are planted in my liberty at every moment, by God’s will, are the seeds of my own identity, my own reality, my own happiness, my own sanctity. To refuse them is to refuse everything; it is the refusal of my own existence and being: of my identity, my very self. Not to accept and love and do God’s will is to refuse the fullness of my existence.
Selah.
Friday, May 08, 2009
The owning of wings
Be Like the Bird
Victor Hugo
Be like the bird
That, pausing in her flight,
While on boughs too slight
Feels them give way beneath her
And yet sings,
Knowing she hath wings.
Selah.
Victor Hugo
Be like the bird
That, pausing in her flight,
While on boughs too slight
Feels them give way beneath her
And yet sings,
Knowing she hath wings.
Selah.
Wednesday, April 29, 2009
God helps those who...
Tuesday, April 07, 2009
Jesus laughing with Mary in the carpenter shop
Jesus had the best sense of humor ever: it was perfect, loving life, seeing irony without cynicism, bringing others into the fair dance of Life.
If you know Him, you just have to love Him. If you don't know Him, what better time of year to make His acquaintance? He's smiling and laughing, beckoning you onward and home!
Selah.
Tuesday, March 31, 2009
Eternity as the solution to private problems
Hoarding manna vs. trusting and walking
The problems of the private Me are often so intractable because they are not conceived in any but private relations; which is to judge the house from a sample brick. The manna so hoarded goes wrong. The soul’s lot lies in the eternal and universal counsel of God. And the first question still is man’s chief end, and the collective destiny of every soul there. The eternal does not begin on the other side of time; rather all time and space is the content of eternity. Faith is really faith in that eternal destiny as present, and then in our part and place therein by God’s grace.
Immortality means living on in Eternity; it is Eternity living on in us. It is God thinking Himself, living Himself in us. But we are apt to treat God as if He were only a patron saint magnified, whom we expect to attend to our affairs if He is to retain our custom and receive our worship.
Selah.
P.T. Forsyth, The Justification of God (New Creation Publications: Blackwood, S.A., 1988), 10-11.
The problems of the private Me are often so intractable because they are not conceived in any but private relations; which is to judge the house from a sample brick. The manna so hoarded goes wrong. The soul’s lot lies in the eternal and universal counsel of God. And the first question still is man’s chief end, and the collective destiny of every soul there. The eternal does not begin on the other side of time; rather all time and space is the content of eternity. Faith is really faith in that eternal destiny as present, and then in our part and place therein by God’s grace.
Immortality means living on in Eternity; it is Eternity living on in us. It is God thinking Himself, living Himself in us. But we are apt to treat God as if He were only a patron saint magnified, whom we expect to attend to our affairs if He is to retain our custom and receive our worship.
Selah.
P.T. Forsyth, The Justification of God (New Creation Publications: Blackwood, S.A., 1988), 10-11.
Thursday, March 26, 2009
Divine life
Lord God, whose Spirit drives us out
Lord God, whose Spirit drives us out
Beyond convention's rules and laws
To walk on water for your cause
And test what faith is all about:
Nerve us for risks the Spirit asks,
Strange venturing and daunting tasks.
Lord God, whose Spirit advocates
Structure and form which will endure
That generations may secure
Gains which past faithfulness creates:
Order our ways that we may find
Order consistent with your mind...
Firm boughs and moving sap entwine
To make true branches of the Vine!
Selah.
Words: Ian M Fraser (born 1917) © 1994 Stainer & Bell Ltd.
Lord God, whose Spirit drives us out
Beyond convention's rules and laws
To walk on water for your cause
And test what faith is all about:
Nerve us for risks the Spirit asks,
Strange venturing and daunting tasks.
Lord God, whose Spirit advocates
Structure and form which will endure
That generations may secure
Gains which past faithfulness creates:
Order our ways that we may find
Order consistent with your mind...
Firm boughs and moving sap entwine
To make true branches of the Vine!
Selah.
Words: Ian M Fraser (born 1917) © 1994 Stainer & Bell Ltd.
Monday, March 16, 2009
You alone
That I may love... for you alone
Give me the strength that waits upon You in silence and peace. Give me humility in which alone is rest, and deliver me from pride which is the heaviest of burdens. And possess my whole heart and soul with the simplicity of love. Occupy my whole life with the one thought and the one desire of love, that I may love not for the sake of merit, not for the sake of perfection, not for the sake of virtue, not for the sake of sanctity, but for You alone.
Selah.
Thomas Merton in New Seeds of Contemplation
Give me the strength that waits upon You in silence and peace. Give me humility in which alone is rest, and deliver me from pride which is the heaviest of burdens. And possess my whole heart and soul with the simplicity of love. Occupy my whole life with the one thought and the one desire of love, that I may love not for the sake of merit, not for the sake of perfection, not for the sake of virtue, not for the sake of sanctity, but for You alone.
Selah.
Thomas Merton in New Seeds of Contemplation
Friday, March 13, 2009
Thy nature and thy name is Love
Come, O thou traveller unknown
Words: Charles Wesley (1707-1788)
Tune: Traveller
Come, O thou traveller unknown,
Whom still I hold, but cannot see!
My company before is gone,
And I am left alone with thee;
With thee all night I mean to stay,
And wrestle till the break of day.
I need not tell thee who I am,
My misery and sin declare;
Thyself hast called me by my name;
Look on thy hands, and read it there:
But who, I ask thee, who art thou?
Tell me thy name, and tell me now.
In vain thou strugglest to get free;
I never will unloose my hold!
Art thou the Man that died for me?
The secret of thy love unfold:
Wrestling, I will not let thee go,
Till I thy name, thy nature know.
Wilt thou not yet to me reveal
Thy new, unutterable name?
Tell me, I still beseech thee, tell;
To know it now resolved I am:
Wrestling, I will not let thee go,
Till I thy name, thy nature know.
What though my shrinking flesh complain,
And murmur to contend so long?
I rise superior to my pain,
When I am weak, then I am strong;
And when my all of strength shall fail,
I shall with the God-Man prevail.
Yield to me now; for I am weak,
But confident in self-despair;
Speak to my heart, in blessings speak,
Be conquered by my instant prayer;
Speak, or thou never hence shalt move,
And tell me if thy name is Love.
'Tis Love! 'Tis Love! thou diedst for me!
I hear thy whisper in my heart;
The morning breaks, the shadows flee,
Pure, universal love thou art;
To me, to all, thy mercies move:
Thy nature and thy name is Love.
My prayer has power with God; the grace
Unspeakable I now receive;
Through faith I see thee face to face,
I see thee face to face and live!
In vain I have not wept and strove:
Thy nature and thy name is Love.
I know thee, Savior, who thou art,
Jesus, the feeble sinner's friend;
Nor wilt thou with the night depart,
But stay and love me to the end;
Thy mercies never shall remove:
Thy nature and thy name is Love.
The sun of righteousness on me
Has risen with healing in his wings;
Withered my nature's strength, from thee
My soul its life and succor brings;
My help is all laid up above:
Thy nature and thy name is Love.
Contented now upon my thigh
I halt, till life's short journey end;
All helplessness, all weakness, I
On thee alone for strength depend;
Nor have I power from thee to move:
Thy nature and thy name is Love.
Lame as I am, I take the prey,
Hell, earth, and sin with ease o'ercome;
I leap for joy, pursue my way,
And as a bounding hart fly home,
Through all eternity to prove
Thy nature and thy name is Love.
Alleluia!
Selah.
Words: Charles Wesley (1707-1788)
Tune: Traveller
Come, O thou traveller unknown,
Whom still I hold, but cannot see!
My company before is gone,
And I am left alone with thee;
With thee all night I mean to stay,
And wrestle till the break of day.
I need not tell thee who I am,
My misery and sin declare;
Thyself hast called me by my name;
Look on thy hands, and read it there:
But who, I ask thee, who art thou?
Tell me thy name, and tell me now.
In vain thou strugglest to get free;
I never will unloose my hold!
Art thou the Man that died for me?
The secret of thy love unfold:
Wrestling, I will not let thee go,
Till I thy name, thy nature know.
Wilt thou not yet to me reveal
Thy new, unutterable name?
Tell me, I still beseech thee, tell;
To know it now resolved I am:
Wrestling, I will not let thee go,
Till I thy name, thy nature know.
What though my shrinking flesh complain,
And murmur to contend so long?
I rise superior to my pain,
When I am weak, then I am strong;
And when my all of strength shall fail,
I shall with the God-Man prevail.
Yield to me now; for I am weak,
But confident in self-despair;
Speak to my heart, in blessings speak,
Be conquered by my instant prayer;
Speak, or thou never hence shalt move,
And tell me if thy name is Love.
'Tis Love! 'Tis Love! thou diedst for me!
I hear thy whisper in my heart;
The morning breaks, the shadows flee,
Pure, universal love thou art;
To me, to all, thy mercies move:
Thy nature and thy name is Love.
My prayer has power with God; the grace
Unspeakable I now receive;
Through faith I see thee face to face,
I see thee face to face and live!
In vain I have not wept and strove:
Thy nature and thy name is Love.
I know thee, Savior, who thou art,
Jesus, the feeble sinner's friend;
Nor wilt thou with the night depart,
But stay and love me to the end;
Thy mercies never shall remove:
Thy nature and thy name is Love.
The sun of righteousness on me
Has risen with healing in his wings;
Withered my nature's strength, from thee
My soul its life and succor brings;
My help is all laid up above:
Thy nature and thy name is Love.
Contented now upon my thigh
I halt, till life's short journey end;
All helplessness, all weakness, I
On thee alone for strength depend;
Nor have I power from thee to move:
Thy nature and thy name is Love.
Lame as I am, I take the prey,
Hell, earth, and sin with ease o'ercome;
I leap for joy, pursue my way,
And as a bounding hart fly home,
Through all eternity to prove
Thy nature and thy name is Love.
Alleluia!
Selah.
Monday, February 09, 2009
Holding to the rope that God has thrown us
Prayer is holding on
When we pray it is as though we cling to a rope God has thrown to us. If we hold fast to this rope—no matter how numb the arms of our heart—he can pull us to safety and freedom. As Jesus says, “Come to me, all who are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls.” And for those who feel too unworthy to pray, Romans 8 offers this comfort: “The Spirit helps us in our weakness... and intercedes for us with groans that words cannot express.”
Selah.
Johann Christoph Arnold, Be Not Afraid
Carrying the cross – which cross?
Whether we like it or not, we will encounter suffering and danger in our lives. If we do not bear the cross of the Master, we will have to bear the cross of the world – with all it’s earthly goods. Those who bear the Master’s cross know from experience that this cross bears them and takes them safely to their destiny. But the cross of this world actually drags us down and leads to destruction. Which cross have you taken up? Pause and consider.
Sundar Singh, Wisdom of the Sadhu
Selah.
Those who acknowledge that they view suffering and tribulation in their own lives only as something hostile and evil can see from this very fact that they have not at all found peace with God. They have basically merely sought peace with the world, believing possibly that by means of the cross of Jesus Christ they might best come to terms with themselves and with all their questions, and thus find inner peace of the soul. They have used the cross, but not loved it. They have sought peace for their own sake. But when tribulation comes, that peace quickly flees them. It was not peace with God, for they hated the tribulation God sends.
Dietrich Bonhoeffer in Bread & Wine
Selah.
I must become new
The word that crowns all others is this: “I make all things new!” This is of special support and comfort when we realize how quickly everything passes away and becomes dust and ashes. All things new! God cannot tolerate what is corrupt and destructive but wants to change it. Of course we enter into new life only through repentance (Acts 2:37–38). Sadly, many people think of all sorts of things around them that need to change and not at all of themselves. Or they would like to have only certain things change so as to be able to carry on more comfortably. We should be deeply humiliated to realize that there actually is nothing that must not also become new, especially ourselves. If I were to take a close look at each one of you – all of you must become new!
Christoph Friedrich Blumhardt, Action in Waiting
Selah.
When we pray it is as though we cling to a rope God has thrown to us. If we hold fast to this rope—no matter how numb the arms of our heart—he can pull us to safety and freedom. As Jesus says, “Come to me, all who are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls.” And for those who feel too unworthy to pray, Romans 8 offers this comfort: “The Spirit helps us in our weakness... and intercedes for us with groans that words cannot express.”
Selah.
Johann Christoph Arnold, Be Not Afraid
Carrying the cross – which cross?
Whether we like it or not, we will encounter suffering and danger in our lives. If we do not bear the cross of the Master, we will have to bear the cross of the world – with all it’s earthly goods. Those who bear the Master’s cross know from experience that this cross bears them and takes them safely to their destiny. But the cross of this world actually drags us down and leads to destruction. Which cross have you taken up? Pause and consider.
Sundar Singh, Wisdom of the Sadhu
Selah.
Those who acknowledge that they view suffering and tribulation in their own lives only as something hostile and evil can see from this very fact that they have not at all found peace with God. They have basically merely sought peace with the world, believing possibly that by means of the cross of Jesus Christ they might best come to terms with themselves and with all their questions, and thus find inner peace of the soul. They have used the cross, but not loved it. They have sought peace for their own sake. But when tribulation comes, that peace quickly flees them. It was not peace with God, for they hated the tribulation God sends.
Dietrich Bonhoeffer in Bread & Wine
Selah.
I must become new
The word that crowns all others is this: “I make all things new!” This is of special support and comfort when we realize how quickly everything passes away and becomes dust and ashes. All things new! God cannot tolerate what is corrupt and destructive but wants to change it. Of course we enter into new life only through repentance (Acts 2:37–38). Sadly, many people think of all sorts of things around them that need to change and not at all of themselves. Or they would like to have only certain things change so as to be able to carry on more comfortably. We should be deeply humiliated to realize that there actually is nothing that must not also become new, especially ourselves. If I were to take a close look at each one of you – all of you must become new!
Christoph Friedrich Blumhardt, Action in Waiting
Selah.