Torah as EULA?!

In this sense we might compare the treaty stipulations with the end-user license agreement that accompanies most software purchases. Few people ever read these documents, but we know what they say (agreements not to pirate the software, releasing the company from liability, etc.). And we know more or less intuitively what the proper use of the product entails. The license can be invoked in a lawsuit against pirates— that is its purpose—but we do not have to read the document to know that we are not supposed to steal the product. Likewise, treaty documents could be invoked in a lawsuit against rebels—the ANE often considered war to be a form of legal action—but the vassals did not have to read the document to know what constituted rebellion. What the suzerain wants from the vassal is faithfulness, and he (almost always male) has both general and specific ideas concerning what that entails.—Walton and Walton, The Lost World of the Torah, 48

Let All Together Praise Our God

389 Let All Together Praise Our God

1 Let all together praise our God
   Upon his lofty throne,
   For he uncloses heaven today
   And gives to us his Son,
   And gives to us his Son.

2 He lays aside his majesty
   And seems as nothing worth,
   And takes on him a servant's form,
   Who made the heaven and earth,
   Who made the heaven and earth.

3 Behold the wonderful exchange
   Our Lord with us does make!
   Lo, he assumes our flesh and blood,
   And we of heaven partake,
   And we of heaven partake.

4 The glorious gates of paradise
   The angel guards no more;
   This day again those gates unfold.
   With praise our God adore,
   With praise our God adore!
                         Nicolaus Hermann
                         Trans. by Arthur Tozer Russell
                         The Methodist Hymnal, 1964 edition

<idle musing>
Hmmm… I don't recall ever singing this hymn, and it only occurs in about fifteen hymnals, so I probably never even heard it. The translator also wrote a goodly number of hymns, none of which became very popular. Hymnary.org says that his "translations on the whole are vigorous and strong, but somewhat ultra-faithful to the original metres, etc."
</idle musing>

A gloss does not a meaning make

Now, having arrived at a second plausible gloss, we are no closer to the meaning of the Niphal, because a workable gloss should not be confused with the meaning of the Hebrew term.—Steven W. Boyd, in "Where Shall Wisdom Be Found?" A Grammatical Tribute to Professor Stephen A. Kaufman, 122

Ought to, you should—or You will know?

Israel’s judiciary system, like that throughout the ANE, was based on the wisdom of the judges, not on legislation. It involved a dynamic integration of custom, divine revelation (including oracles), and intuition, rather than static codes. The legal collections found in the Torah and other legal collections embody that wisdom by providing an aspective mosaic of sayings that manifested the sponsor’s wisdom, instructed the judges, and helped the people to understand order in society. The people are to “heed” this wisdom and “preserve” it. In this view, the expected response to the Torah is far different from a response to legislation. Legislation carries a sense of “you ought”; instruction carries a sense of “you will know.”—Walton and Walton, The Lost World of the Torah, 44–45

Away in a Manger

384 Away in a Manger

1 Away in a manger, no crib for a bed,
   the little Lord Jesus laid down His sweet head;
   the stars in the heavens looked down where He lay,
   the little Lord Jesus asleep on the hay.

2 The cattle are lowing, the Baby awakes,
   but little Lord Jesus, no crying He makes.
   I love Thee, Lord Jesus, look down from the sky
   and stay by my side until morning is nigh.

3 Be near me, Lord Jesus; I ask Thee to stay
   close by me forever, and love me, I pray.
   Bless all the dear children in Thy tender care,
   and fit us for heaven, to live with Thee there.
                         Anonymous
                         The Methodist Hymnal, 1964 edition

<idle musing>
I thought I had posted on this in the past, but apparently not. You can read all the history about it you want by searching on the web, but the short story is that it was long attributed to Martin Luther. But, there is no record of it anywhere before the 1800s in the United States. There is no German precursor and it certainly doesn't read like Luther! The Wiki has a good round-up of the history.
</idle musing>

It ain't the law, kids

The term Torah is universally acknowledged to refer to instruction. In fact, there is no Hebrew word for “law” (= legislation), and now it can be seen that the reason for this is that the ancient societies were not legislative societies. There is nothing like codified, prescriptive legislation in their experience.—Walton and Walton, The Lost World of the Torah, 40

Tozer for Tuesday

Whatever makes God less important or less wonderful or less glorious or less mighty is not of God. The whole purpose of God in redemption and for sending the Scriptures and redeeming man is that He might be glorified among men. The glory of God is the health of the universe. Wherever God is not glorified, that part of the universe is sick.—A.W. Tozer, Reclaiming Christianity, 209

All My Heart This Night Rejoices

379 All My Heart This Night Rejoices

1. All my heart this night rejoices,
   As I hear, far and near, sweetest angel voices;
   Christ is born, their choirs are singing,
   Till the air, everywhere, now their joy is ringing.

2. Hark! a voice from yonder manger,
   Soft and sweet, doth entreat, Flee from woe and danger;
   Brethren, come; from all that grieves you
   You are freed; all you need I will surely give you.

3. Come, then, let us hasten yonder;
   Here let all, great and small, kneel in awe and wonder,
   Love Him who with love is yearning;
   Hail the star that from far bright with hope is burning.
                         Paul Gerhardt
                         Trans. by Catherine Winkworth
                         The Methodist Hymnal, 1964 edition

<idle musing>
This one has a whole bunch more verses. As usual, cyberhymnal has the most complete version.

2. For it dawns, the promised morrow
   Of His birth, who the earth rescues from her sorrow.
   God to wear our form descendeth;
   Of His grace to our race here His Son He sendeth.

3. Yea, so truly for us careth,
   That His Son, all we’ve done, as our offering beareth;
   As our Lamb who, dying for us,
   Bears our load, and to God, doeth in peace restore us.

6. Ye who pine in weary sadness,
   Weep no more, for the door now is found of gladness.
   Cling to Him, for He will guide you
   Where no cross, pain or loss, can again betide you.

7. Hither come, ye poor and wretched:
   Know His will is to fill every hand outstretchèd;
   Here are riches without measure,
   Here forget all regret, fill your hearts with treasure.

8. Blessèd Savior, let me find Thee!
   Keep Thou me close to Thee, cast me not behind Thee!
   Life of life, my heart Thou stillest,
   Calm I rest on Thy breast, all this void Thou fillest.

9. Thee, dear Lord, with heed I’ll cherish;
   Live to Thee and with Thee, dying, shall not perish;
   But shall dwell with Thee for ever,
   Far on high, in the joy that can alter never.

10. Forth today the Conqueror goeth,
   Who the foe, sin and woe, death and hell, o’erthroweth.
   God is man, man to deliver;
   His dear Son now is one with our blood forever.

11. Shall we still dread God’s displeasure,
   Who, to save, freely gave His most cherished Treasure?
   To redeem us, He hath given
   His own Son from the throne of His might in Heaven.

12. Should He who Himself imparted
   Aught withhold from the fold, leave us broken hearted?
   Should the Son of God not love us,
   Who, to cheer sufferers here, left His throne above us?

13. If our blessèd Lord and Maker
   Hated men, would He then be of flesh partaker?
   If He in our woe delighted,
   Would He bear all the care of our race benighted?

14. He becomes the Lamb that taketh
   Sin away and for aye full atonement maketh.
   For our life His own He tenders
   And our race, by His grace, meet for glory renders.

That's a lot of verse.
</idle musing>

Really, I'm a good king! And here's proof…

The relief at the top of the stele of Hammurabi depicts the king standing before the god Shamash, the deity responsible for order and justice. Hammurabi is accountable to the gods in general and Shamash in particular to be a wise king as he establishes and maintains justice in the land. This practice of wisdom is the basis for his continued investiture (remember the symbols of investiture held by Shamash, signifying his right to designate Hammurabi as king). In the prologue and epilogue, Hammurabi recounts how he has been favored by the gods and installed by them and how he has maintained justice by means of the wisdom they have granted him. The 282 legal sayings are provided as evidence of his judicial wisdom—representing at times verdicts that have actually been handed down and at other times what the verdict would be if such a case were to come before the king. All are there to give evidence of his wisdom. All people (as well as the gods) should consider the stele as proof that Hammurabi is indeed a wise king. Judges would learn wisdom from this list, and people would be convinced that the king has been working tirelessly on their behalf to provide order for them.—Walton and Walton, The Lost World of the Torah, 35

God Rest You Merry, Gentlemen

378 God Rest You Merry, Gentlemen

1 God rest you merry, gentlemen,
   let nothing you dismay,
   remember Christ our Savior
   was born on Christmas Day
   to save us all from Satan's pow'r
   when we were gone astray.

Refrain:
   O tidings of comfort and joy,
   comfort and joy;
   O tidings of comfort and joy.

2 From God our heav'nly Father
   a blessed angel came
   and unto certain shepherds
   brought tidings of the same;
   how that in Bethlehem was born
   the Son of God by name. [Refrain]

3 "Fear not," then said the angel,
   "Let nothing you affright;
   this day is born a Savior
   of a pure virgin bright,
   to free all those who trust in Him
   from Satan's pow'r and might." [Refrain]

4 The shepherds at those tidings
   rejoiced much in mind,
   and left their flocks afeeding,
   in tempest, storm, and wind,
   and went to Bethlehem straightway,
   this blessed Babe to find. [Refrain]

5 Now to the Lord sing praises
   all you within this place,
   and with true love and brotherhood
   each other now embrace;
   this holy tide of Christmas
   all other doth deface. [Refrain]
                         18th century trad. English Carol
                         The Methodist Hymnal, 1964 edition

<idle musing>
Amazingly, this is only in about 120 hymnals. Everytime I see or hear this carol, I think of the Barry McGuire version w/his gruff voice. Oh, and note the punctuation. It's God rest you merry and then gentlemen; the gentlemen aren't merry. They are supposed to rest in the joy that God brings.
</idle musing>

Book of Books, Our People's Strength

370 Book of Books, Our People's Strength

1. Book of books, our people’s strength
   Statesman’s, teacher’s, hero’s treasure,
   Bringing freedom, spreading truth,
   Shedding light that none can measure;
   Wisdom comes to those who know thee,
   All the best we have we owe thee.

2. Thank we those who toiled in thought,
   Many diverse scrolls completing;
   Poets, prophets, scholars, saints,
   Each his word from God repeating;
   Till they came, who told the story
   Of the Word, and showed His glory.

3. Praise we God, who hath inspired
   Those whose wisdom still directs us;
   Praise Him for the Word made flesh,
   For the Spirit which protects us.
   Light of Knowledge, ever burning,
   Shed on us Thy deathless learning.
                         Percy Dearmer
                         The Methodist Hymnal, 1964 edition

<idle musing>
You definitely should take the time to read the author's bio at the link above. Although his hymns were never very popular—this one occurs in about 25–30 hymnals—his other writings were more influential.
</idle musing>

What? Another list?!

In raw form the lists are pedagogical. When embedded between prologue and epilogue as in Hammurabi’s stele, they serve as an accountability report to the gods. Consequently, these lists of legal sayings do not tell us what laws were in force in society, much like proverbs do not tell us how everyone lived their lives in society. Both sorts of corpus are illustrations compiled to communicate the wisdom that will lead to order and justice. Scholars who were engaged on behalf of the king sought not to define law but to offer guidance for discerning wise justice so that order might be maintained in society.—Walton and Walton, The Lost World of the Torah, 33

Father of Mercies, in Thy Word

367 Father of Mercies, in Thy Word

1 Father of mercies, in Thy word,
   What endless glory shines!
   Forever be Thy name adored
   For these celestial lines.

2 Here springs of mercy rise
   To cheer the fainting mind,
   And thirsty souls receive supplies,
   And sweet refreshment find.

3 O may these heavenly pages be
   My ever dear delight.
   And still new beauties may I see,
   And still increasing light.

4 Divine Instructor, gracious Lord,
   Be Thou forever near:
   Teach me to love Thy sacred word
   And view my Savior there.
                         Anne Steele
                         The Methodist Hymnal, 1964 edition

<idle musing>
Although I don't recall ever singing this song, it seems fairly popular, occurring in more than 750 hymnals. The variations are many; even aside from the verses chosen, the wording varies among them. As usual, Cyberhymnal has the most complete version:

2. Here may the wretched sons of want
   Exhaustless riches find;
   Riches above what earth can grant,
   And lasting as the mind.

3. Here the fair tree of knowledge grows
   And yields a free repast;
   And richer fruits than nature shows
   Invite the longing taste.

4. Amidst these gloomy wilds below,
   When dark and sad we stray,
   Here beams of Heaven relieve our woe,
   And guide to endless day.

6. Here the Redeemer’s welcome voice
   Spreads heavenly peace around
   And life and everlasting joys
   Attend the blissful sound.

</idle musing>

They will know it when they see it…

Our modern case law describes precedent that sets limits on what kinds of rulings the lawyers and the judges are allowed to make. Ancient legal wisdom instead tried to instruct the judge on what rightness and wrongness looked like so he (and it was usually a man) would be able to produce rightness and eliminate wrongness with his verdicts. … The texts do not teach what the law is; they provide a model for right and wrong so that the judges will know it when they see it.—Walton and Walton, The Lost World of the Torah, 31

Wake, awake, for night is flying

366 Wake, awake, for night is flying

1 Wake, awake, for night is flying,
   the watchmen on the heights are crying;
   awake, Jerusalem, at last.
   Midnight hears the welcome voices,
   and at the thrilling cry rejoices:
   "Come forth, you maidens! Night is past.
   The Bridegroom comes! Awake;
   your lamps with gladness take!"
   Alleluia!
   Prepare yourselves to meet the Lord,
   whose light has stirred the waiting guard.

2 Zion hears the watchmen singing,
   and in her heart new joy is springing.
   She wakes, she rises from her gloom,
   for her Lord comes down all-glorious,
   and strong in grace, in truth victorious.
   Her star is ris'n; her light is come.
   O, come, you Blessed One,
   Lord Jesus, God's own Son.
   Sing hosanna!
   We go until the halls we view
   where You have bid us dine with You.

3 Now let all the heav'ns adore You,
   and saints and angels sing before You.
   The harps and cymbals all unite.
   Of one pearl each shining portal,
   where, dwelling with the choir immortal,
   we gather 'round Your dazzling light.
   No eye has seen, no ear
   has yet been trained to hear
   what joy is ours!
   Crescendos rise; Your halls resound;
   hosannas blend in cosmic sound.
                         Philipp Nicolai
                         Trans. by Catherine Winkworth
                         The Methodist Hymnal, 1964 edition

Popularity isn't everything

For all the popularity of Hammurabi’s collection, it is never cited in a court document as providing the basis for the judge’s decision. In our world judges make decisions based on precedents of legal rulings that have withstood scrutiny and based on legislation that has been enacted by a country’s legislative body. Rulings have to be documented and supported by evidence from the written records. In contrast, judges in the ancient world did not issue their verdicts by making reference to documents that had been produced for that purpose. Instead, they depended on custom and wisdom. When those were inadequate, divine oracles would be sought (note Moses’ procedure in Ex 18).—Walton and Walton, The Lost World of the Torah, 30

The heavens declare thy glory, Lord

365 The heavens declare thy glory, Lord

1 The heavens declare thy glory, Lord
   In every star thy wisdom shines;
   But, in the volume of thy word,
   We read thy name in fairer lines.

2 Sun, moon, and stars, convey thy praise
   Round the whole earth and never stand;
   So, when thy truth began its race,
   It touch'd and glanc'd on every land.

3 Nor let thy spreading gospel rest,
   Till thro' the earth thy truth has run,
   Till it has all the nations blest,
   That see the light or feel the sun.

4 Great God of righteousness, arise,
   Bless the dark world with heavenly light,
   Thy gospel makes the simple wise,
   Thy laws are pure, thy judgment right.

5 Thy noblest wonders here we view,
   In souls renew'd and sins forgiven,
   Lord, cleanse our sins, our souls renew,
   And make thy word our guide to heaven.

6 Thy noblest wonders here we view.
   In souls renewed and sins forgiven:
   Lord, cleanse my sins, my soul renew.
   And make thy word my guide to heaven.
                         Isaac Watts
                         The Methodist Hymnal, 1964 edition

Descriptive—or Prescriptive?

Specifically, we began to treat the Torah as if it were prescriptive, codified legislation, though that concept did not exist in the ancient world, As commonly happens, interpreters were inclined to read the biblical text through the filter of their own cultural river—their own cultural context. As a result of such reading, people began thinking that the Torah dictated the law of the land to Israel. And since it was considered divine revelation, it was therefore construed as God’s ideal guide to society and morality. And if it is God’s guide to the ideal shape of society and morality, then all people everywhere are obligated to apply it; one must merely determine how to deal with idiosyncrasies and anomalies in order to apply it to today.—Walton and Walton, The Lost World of the Torah, 22

Tozer for Tuesday

Whatever makes God less important or less wonderful or less glorious or less mighty is not of God. The whole purpose of God in redemption and for sending the Scriptures and redeeming man is that He might be glorified among men. The glory of God is the health of the universe. Wherever God is not glorified, that part of the universe is sick.—A.W. Tozer, Reclaiming Christianity, 209

The People That in Darkness Sat

361 The People That in Darkness Sat

1 The people that in darkness sat
   A glorious light have seen;
   The light has shined on them who long
   In shades of death have been.

2 For unto us a Child is born,
   To us a Son is given,
   And on His shoulder ever rests
   All power in earth and heaven.

3 is name shall be the Prince of Peace,
   Forevermore adored,
   The Wonderful, the Counselor.
   The great and mighty Lord.

4 His righteous government and power
   Shall over all extend;
   On judgment and on justice based,
   His reign shall have no end.
                         John Morison
                         The Methodist Hymnal, 1964 edition

<idle musing>
For a hymn only occurring in around 200 hymnals, this one sure has a lot of variations. I couldn't find a single one that aligned with this hymnal. There are also a bunch more verses:

2 To hail Thee, Sun of Righteousness,
   The gath'ring nations come;
   They joy as when the reapers bear
   Their harvest treasures home.

3 For Thou their burden dost remove
   And break the tyrant's rod
   As in the day when Midian fell
   Before the sword of God.

7 Lord Jesus, reign in us, we pray,
   And make us Thine alone,
   Who with the Father ever art
   And Holy Spirit, one.

</idle musing>

Read the text!

We can begin to understand the claims of the text as an ancient document first of all by paying close attention to what the text says and doesn’t say. It is too easy to make assumptions that are intrusive based on our own culture, cognitive environment, traditions, or questions It takes a degree of discipline as readers who are outsiders not to assume our modern perspectives and impose them on the text. Often we do not even know we are doing it because our own context is so intrinsic to our thinking and the ancient world is an unknown. The best path to recognizing the distinctions between ancient and modern thinking is to begin paying attention to the ancient world and at the same time imposing methodological constraints to minimize the impact of anachronistic intuition. This is accomplished by immersion in the literature of the ancient world. This would by no means supersede Scripture, but it can be a tool for understanding Scripture.—Walton and Walton, The Lost World of the Torah, 14

Watchman, Tell Us of the Night

358 Watchman, Tell Us of the Night

1 Watchman, tell us of the night,
   what its signs of promise are.
   Traveler, what a wondrous sight:
   see that glory-beaming star.
   Watchman, does its beauteous ray
   news of joy or hope foretell?
   Traveler, yes; it brings the day,
   promised day of Israel.

2 Watchman, tell us of the night;
   higher yet that star ascends.
   Traveler, blessedness and light,
   peace and truth its course portends.
   Watchman, will its beams alone
   gild the spot that gave them birth?
   Traveler, ages are its own;
   see, it bursts o’er all the earth.

3 Watchman, tell us of the night,
   for the morning seems to dawn.
   Traveler, shadows take their flight;
   doubt and terror are withdrawn.
   Watchman, you may go your way;
   hasten to your quiet home.
   Traveler, we rejoice today,
   for Emmanuel has come!
                         John Bowring
                         The Methodist Hymnal, 1964 edition

<idle musing>
Another Advent hymn, this one occurs in more than 850 hymnals. It's a pity that Advent hymns have been overwhelmed by Christmas carols and songs. There's something special about the lead-up to Christmas that we've lost.

Just an
</idle musing>

Of the Father's Love Begotten

357 Of the Father's Love Begotten

1. Of the Father's love begotten,
   Ere the worlds began to be,
   He is Alpha and Omega,
   He the source, the ending He.
   Of the things that are, that have been,
   And that future years shall see,
   Evermore and evermore!

2. O ye heights of heaven adore Him;
   Angel hosts, His praises sing;
   Powers, dominions, bow before Him,
   And extol our God and King;
   Let no tongue on earth be silent,
   Every voice in concert ring,
   Evermore and evermore!

3. Christ, to Thee with God the Father,
   And, O Holy Ghost, to Thee,
   Hymn and chant and high thanksgiving
   And unwearied praises be:
   Honor, glory, and dominion,
   And eternal victory,
   Evermore and evermore!
                         Aurelius Clemens Prudentius (348–c. 413)
                         Trans. by John M. Neale
                         and Henry W. Baker
                         The Methodist Hymnal, 1964 edition

<idle musing>
An old hymn, and as expected there are quite a few additional verses:

2. At His Word the worlds were framed; He commanded; it was done:
   Heaven and earth and depths of ocean in their threefold order one;
   All that grows beneath the shining
   Of the moon and burning sun, evermore and evermore!

3. He is found in human fashion, death and sorrow here to know,
   That the race of Adam’s children doomed by law to endless woe,
   May not henceforth die and perish
   In the dreadful gulf below, evermore and evermore!

4. O that birth forever blessed, when the virgin, full of grace,
   By the Holy Ghost conceiving, bare the Savior of our race;
   And the Babe, the world’s Redeemer,
   First revealed His sacred face, evermore and evermore!

5. This is He whom seers in old time chanted of with one accord;
   Whom the voices of the prophets promised in their faithful word;
   Now He shines, the long expected,
   Let creation praise its Lord, evermore and evermore!

7. Righteous judge of souls departed, righteous King of them that live,
   On the Father’s throne exalted none in might with Thee may strive;
   Who at last in vengeance coming
   Sinners from Thy face shalt drive, evermore and evermore!

8. Thee let old men, thee let young men, thee let boys in chorus sing;
   Matrons, virgins, little maidens, with glad voices answering:
   Let their guileless songs re-echo,
   And the heart its music bring, evermore and evermore!

</idle musing>

The King Shall Come

353 The King Shall Come

1 The King shall come when morning dawns
   and light triumphant breaks,
   when beauty gilds the eastern hills
   and life to joy awakes.

2 Not as of old a little child,
   to bear, and fight, and die,
   but crowned with glory like the sun
   that lights the morning sky.

3 O brighter than the rising morn
   when He, victorious, rose
   and left the lonesome place of death,
   despite the rage of foes.

4 O brighter than that glorious morn
   shall this fair morning be,
   when Christ, our King, in beauty comes,
   and we His face shall see.

5 The King shall come when morning dawns
   and earth's dark night is past;
   O haste the rising of that morn,
   the day that aye shall last.
                         Anonymous Greek
                         Trans. by John Brownlie
                         The Methodist Hymnal, 1964 edition

<idle musing>
Not a very popular hymn; it only occurs in about 95 hymnals. I don't recall ever singing it. The translator translated and wrote quite a few other hymns, none of which has more than a few occurrences. Hymnary.org adds two verses:

6 And let the endless bliss begin,
   by weary saints foretold,
   when right shall triumph over wrong,
   and truth shall be extolled.

7 The King shall come when morning dawns,
   and light and beauty brings;
   "Hail, Christ the Lord!" Thy people pray,
   come quickly, King of kings!

</idle musing>

It's the motivation that's missing!

But there is also a more radical critique of such code fixation that Taylor’s really after: codes don’t make people care for their neighbor. In other words, codes are inadequate as moral sources precisely because they do not touch on the dynamics of moral motivation. It was not a code or a rule that produced forgiveness in Nelson Mandela. This points up precisely what's missing in modern moral philosophy: attention to motivation. “For clearly moving higher in the dimension of reconciliation and trust involves a kind of motivational conversion” (p. 707) — and no code can bring that about. So the “nomolatry” and “code fetishism” of modern liberal society are an inadequate source for morality. In other words, modernity can't have what it wants on its own terms.—James K. A. Smith, How (Not) to Be Secular, 128–29 (emphasis original)

<idle musing>
That's the end of this book. Not sure that having read it will make tackling Taylor's massive book any easier! But hopefully you learned something. I know I did. Next up will be Walton and Walton, The Lost World of the Torah.
</idle musing>

O Living Christ, Chief Cornerstone

349 O Living Christ, Chief Cornerstone

Maud M. Cuninggim
The Methodist Hymnal, 1964 edition

<idle musing>
Seems this one is still under copyright! Oh well. It only occurs in six hymnals. Take a minute to read the biography of the author. She's the daughter of a Supreme Court justice—and yes, that's how she spelled her last name.
</idle musing>

Whence violence?

And so the impulsion to violence cannot be effaced from our genes or our hormones or what have you.

But for Taylor, “this seems radically insufficient. It’s not that body chemistry is not a crucial factor, but that it never operates alone in human life, but only through the meanings that things have for us. The hormonal explanation doesn’t tell us why people are susceptible to certain meanings” (p. 659, emphasis added). So the merely biological account is insufficient; we need a “meta-biological” account, a cultural account that explains how violence means in our secular age. If a purely biological account is what’s left to us in a “closed” take, then Taylor is scoring an apologetic point: maybe a “closed” take doesn’t really have the resources to make sense of our secular age; and maybe that opens the door for a closer consideration of an “open” take.—James K. A. Smith, How (Not) to Be Secular, 118 (all emphasis by Smith)

On This Stone Now Laid with Prayer

348 On This Stone Now Laid with Prayer

1 On this stone now laid with prayer
   Let Thy church rise strong and fair;
   Ever, Lord, Thy Name be known,
   Where we lay this corner-stone.

2 May Thy Spirit here give rest
   To the heart by sin oppressed,
   And the seeds of truth be sown,
   Where we lay this corner-stone.

3 Open wide, O God, Thy door,
   For the outcast and the poor,
   Who can call no house their own,
   Where we lay this corner-stone.

4 By wise master-builders squared,
   Here be living stones prepared
   For the temple near Thy throne,
   Jesus Christ its Corner-stone.
                         John Pierpont
                         The Methodist Hymnal, 1964 edition

<idle musing>
The other day I mentioned that I was in the wedding section of the hymnal. Well, that turned out to be only three hymns! Now I'm in the "Dedications" section, which is a good bit longer; in fact, the last one or two hymns were from that section.

This hymn is only in about forty hymnals. As usual, Cyberhymnal has a couple of extra verses:

2. Let Thy holy Child, who came
   Man from error to reclaim,
   And for sinners to atone,
   With Thee, bless this cornerstone.

3. Let the Spirit from above,
   That once hovered like a dove
   O’er the Jordan, hither flown
   Hover o’er this cornerstone.

</idle musing>

Hymn for today

I've posted this twice before, but it keeps coming to my mind today (I'd like to think it's a God-thing):

1 Rejoice the Lord is King,
   Your God and king adore;
   Rejoice give thanks and sing,
   And triumph ever-more.
   Lift up your heart, lift up your voice,
   Rejoice, again I say, rejoice.

2 The Lord our Saviour reigns,
   The God of truth and love;
   When he had purg'd our stains,
   He took his seat above;
   Lift up your heart, lift up your voice,
   Rejoice, again I say, rejoice.

3 His kingdom cannot fail,
   He rules o'er earth and heav'n;
   The keys of death and hell
   Are to our Jesus giv'n.
   Lift up your heart, lift up your voice,
   Rejoice, again I say, rejoice.

4 Rejoice in glorious hope;
   The Lord our judge shall come,
   And take his servants up,
   To their eternal home.
   Lift up your heart, lift up your voice,
   Rejoice, again I say, rejoice.
                         Charles Wesley

Thought for the day

I hear and my insides tremble.
       My lips quiver at the sound.
       Rottenness enters my bones.
I tremble while I stand,
       while I wait for the day of distress
       to come against the people who attack us.
Though the fig tree doesn’t bloom,
       and there’s no produce on the vine;
       though the olive crop withers,
       and the fields don’t provide food;
       though the sheep are cut off from the pen,
       and there are no cattle in the stalls;
I will rejoice in the Lord.
       I will rejoice in the God of my deliverance.
The Lord God is my strength.
       He will set my feet like the deer.
       He will let me walk upon the heights. Hab 3:16–19 (CEB)

The Lord Our God Alone Is Strong

346 The Lord Our God Alone Is Strong

1 The Lord our God alone is strong;
   His hands build not for one brief day;
   His wondrous works, through ages long,
   His wisdom and His power display.

2 His mountains lift their solemn forms,
   To watch in silence 'er the land;
   The rolling oceans, rocked with storms,
   Sleep in the hollow of His hand.

3 Thou sovereign God, receive this gift
   Thy willing servants offer Thee;
   Accept the prayers that thousands lift,
   And let these halls Thy temple be.

4 And let those learn, who here shall meet,
   True wisdom is with reverence crowned,
   And Science walks with humble feet
   To seek the God that Faith hath found.
                         Caleb T. Winchester
                         The Methodist Hymnal, 1964 edition

<idle musing>
I don't recall ever singing this song and it only occurs in about 44 hymnals. This appears to be the only hymn he wrote. The 1917 edition of the Methodist hymnal inserts this verse:

3 Beyond the heavens He sits alone,
   The universe obeys His nod;
   The lightning-rifts disclose His throne,
   And thunders voice the name of God.

</idle musing>

The anthropological turn in theology

Indeed, if one makes the “anthropological turn” and begins to affirm that all God really cares about is our flourishing, then aspects of Christianity begin to look untenable: “If the good that God wills for us doesn’t just include, but consists entirely in human flourishing, what sense does it make to sacrifice some part of this in order to serve God?” Sacrifice becomes untenable, even unthinkable (hence the rejection of traditional theories of the atonement). There is no room left in our plausibility structures to make sense of divine violence — which again undercuts any notion of “atonement” (p. 649). Indeed, the penal substitutionary account of the atonement can only look “monstrous.” Which is why the cross drops out; what becomes important is the life of Christ — what he says or teaches (p. 650). We're on our way to Unitarianism.—James K. A. Smith, How (Not) to Be Secular, 115 (all emphasis by Smith)

<idle musing>
OK, I'm no fan of penal substitutionary atonement, especially as popularly understood, but he has a very good point here. As Simon Gathercole pointed out, there is some kind of substition in the atonement. My issue is w/the penal part. Scot McKnight is correct that there is no single theory of atonement that covers all aspects of atonement, so there is a place for substitionary atonement.
</idle musing>

Failure? (Tozer for Tuesday)

Failure sometimes is an evidence of the hand of God upon you, and we Christians can afford to fail because Jesus afforded to fail. He died out there on the cross, and it looked as if it was a battered tragic stupid end of a man who meant well but did not know how to handle Himself. On the third day, God raised Him from the dead and set Him at His own right hand and made Him to be head over all things to the Church and put all things under His feet, whether they be principalities, powers, or dominions, all are under His feet (see Eph. 1:19-23), and yet He died an apparent failure. Only “apparently,” for He was a roaring success before the world was created, and in this hour, and will be in all the worlds to come.—A.W. Tozer, Reclaiming Christianity, 203–4

Pour Out Thy Spirit from on High

337 Pour Out Thy Spirit from on High

1 Lord, pour Thy Spirit from on high,
   And Thine ordained servants bless;
   Graces and gifts to each supply,
   And clothe Thy priests with righteousness.

2 Within Thy temple when they stand,
   To teach the truth as taught by Thee,
   Saviour, like stars in Thy right hand,
   Let all Thy Church's pastors be.

3 Wisdom, and zeal, and faith impart,
   Firmness and meekness from above,
   To bear Thy people in their heart,
   And love the souls whom Thou dost love;

4 To love, and pray, and never faint,
   By day and night their guard to keep,
   To warn the sinner, form the saint,
   To feed Thy lambs, and fold Thy sheep.

5 So, when their work is finish'd here,
   They may in hope their charge resign;
   So, when their Master shall appear,
   They may with crowns of glory shine.
                         James Montgomery
                         Methodist Hymnal, 1964 edition

<idle musing>
I've mentioned before that you should take a look at his brief biography, but I'll just grab line here: "Montgomery was imprisoned briefly when he printed a song that celebrated the fall of the Bastille and again when he described a riot in Sheffield that reflected unfavorably on a military commander. He also protested against slavery, the lot of boy chimney sweeps, and lotteries."

Would that there were more Christians like him today!
</idle musing>

Lay on the pressure!

In some sense, the challenge is actually intensified for exclusive humanism, precisely because it can only admit the immanent: if the maximal demand is going to be met, it has to be met by us and in “the here and now” (or at least within “secular” time). And if we don’t reach it, we have only ourselves to blame. Christianity, on the other hand, can be ambivalent, or even a tad pessimistic about the maximal demand being realized by us in the here and now because the transformationist perspective is also eschatological. For Christianity, “this is a transformation which cannot be completed in history” (p. 643). This is why “Christians don’t really ‘have the solution’ to the dilemma” either: because “the direction they point to cannot be demonstrated as right; it must be taken on faith”; and because “we can't exhibit fully what it means, lay it out in a code or a fully-specified life-form, but only point to the exemplary lives of certain trail-blazing people and communities” (p. 643, emphasis added). You might say Christian eschatology buys time to meet the maximal demand — time exclusive humanism doesn't (can’t) have.—James K. A. Smith, How (Not) to Be Secular, 112–13 (all emphasis by Smith)

And Are We Yet Alive (Hymn)

336 And Are We Yet Alive

1 And are we yet alive,
   And see each other's face?
   Glory and praise to Jesus give,
   For His redeeming grace.

2 What troubles have we seen,
   What conflicts have we past;
   Fightings without and fears within,
   Since we assembled last.

3 Yet out of all, the Lord
   Hath brought us by his love;
   And still he does his help afford,
   And hides our life above.

4 Then let us make our boast,
   Of his redeeming pow'r;
   Which saves us to the uttermost,
   Till we can sin no more.

5 Let us take up the cross,
   Till we the crown obtain;
   And gladly reckon all things lost,
   So we may Jesus gain.
                         Charles Wesley
                         Methodist Hymnal, 1964 edition

<idle musing>
Hymnary.org inserts a verse:

2 Preserv'd by pow'r divine,
   To feel salvation here;
   Again in Jesus' name we join,
   And in his sight appear.

</idle musing>

O Perfect Love

333 O Perfect Love

1 O perfect Love, all human thought transcending,
   Lowly we kneel in prayer before Thy throne,
   That theirs may be the love which knows no ending,
   Whom Thou for evermore dost join in one.

2 O perfect Life, be Thou their full assurance
   Of tender charity and steadfast faith,
   Of patient hope, and quiet, brave endurance,
   With child-like trust that fears no pain nor death.

3 Grant them the joy which brightens earthly sorrow,
   Grant them the peace which calms all earthly strife,
   And to life's day the glorious, unknown morrow
   That dawns upon eternal love and life.
                         Dorothy D. Fuenwy
                         Methodist Hymnal, 1964 edition

<idle musing>
Now we're heading into unfamiliar territory for me: the wedding hymns. I don't recall ever singing a "wedding" hymn at a wedding.

As a kid, I only remember attending one wedding (although I'm sure I attended more), and the reason I remember that is because it was a Roman Catholic one, pre-Vatican II. It was all in Latin and long. I was only about 8 at the time, so anything over 30 minutes would have seemed long to me : )

By the time I and my friends were getting married, everything was more contemporary stuff, be it Paul Clark's "Climb the Hill Together," or Paul Noel Stookey's "Wedding Song." But no wedding hymns. To be sure, there were still hymns sung, but not wedding ones.

All that to say, I've don't recall ever singing this one : )
</idle musing>

O the Depth of Love Divine

332 O the Depth of Love Divine

1. O the depth of love divine, th’unfathomable grace!
   Who shall say how bread and wine God into us conveys!
   How the bread His flesh imparts, how the wine transmits His blood,
   Fills His faithful people’s hearts with all the life of God!

2. Let the wisest mortals show how we the grace receive;
   Feeble elements bestow a power not theirs to give.
   Who explains the wondrous way, how through these the virtue came?
   These the virtue did convey, yet still remain the same.

3. How can spirits heavenward rise, by earthly matter fed,
   Drink herewith divine supplies and eat immortal bread?
   Ask the Father’s wisdom how: Christ who did the means ordain;
   Angels round our altars bow to search it out, in vain.

4. Sure and real is the grace, the manner be unknown;
   Only meet us in thy ways and perfect us in one.
   Let us taste the heavenly powers, Lord, we ask for nothing more.
   Thine to bless, ’tis only ours to wonder and adore.
                         Charles Wesley
                         Methodist Hymnal, 1964 edition

<idle musing>
Not exactly one of Wesley's better known hymns—it only occurs in six hymnals and they are all Methodist ones as far as I could tell.

It's also obvious that Charles wasn't a Zwinglian! For him, and for John, Christ was present in some special and unique way during communion. As far as I've been able to discover, they never tried to explain it; they were content to allow it to remain a mystery.

That's pretty much where I come down, too. But, I've only ever felt that special presence when sharing communion in groups smaller than fifteen—and not always or even frequently then. A lot of it depends on the group and their openness to the ways of the Spirit. And I don't mean they have to lean Charismatic/Pentecostal! Some of the most meaningful experiences of the presence of God in communion happened in a Plymouth Brethren body—and they were very strong cessationists!
</idle musing>

Beyond humanism

If Enlightenment humanism is itself a mode of “transcending” humanity, then it’s not surprising to see in modernity a reaction to this internal to immanence — that is, reactions that have no interest in affirming transcendence but are nonetheless responding to the pressures of humanism. So, Taylor suggests, this is not simply a binary debate between belief and unbelief; it is a triangular debate between (1) secular humanists, (2) neo-Nietzschean antihumanists, and (3) “those who acknowledge some good beyond life” (p. 636).—James K. A. Smith, How (Not) to Be Secular, 110 (emphasis original)

Jesus Spreads His Banner o'er Us

331 Jesus Spreads His Banner o'er Us

1. Jesus spreads his banner o’er us,
   Cheers our famished souls with food;
   He the banquet spreads before us,
   Of His mystic flesh and blood.
   Precious banquet, bread of heaven,
   Wine of gladness, flowing free;
   May we taste it, kindly given,
   In remembrance, Lord, of Thee.

2. In Thy holy incarnation,
   When the angels sang Thy birth;
   In Thy fasting and temptation,
   In Thy labors on the earth,
   In Thy trial and rejection,
   In Thy sufferings on the tree,
   In Thy glorious resurrection,
   May we, Lord, remember Thee.
                         Rowell Park
                         Methodist Hymnal, 1964 edition

<idle musing>
I'm certainly on a roll for not picking popular hymns. This one occurs in under 100 hymnals. According the Cyberhymnal, the usually omitted first verse is

While the sons of earth retiring,
From the sacred temple roam;
Lord, Thy light and love desiring,
To Thine altar fain we come.
Children of our heavenly Father,
Friends and brethren we would be;
While we round Thy table gather,
May our hearts be one in Thee.

</idle musing>

Just a change of masters (no, not a political post!)

There is a certain irony, however: while the therapeutic was meant to throw off the guilt and burden of spiritual responsibility, and hence the scowl of the clergy and confessor, “now we are forced to go to new experts, therapists, doctors, who exercise the kind of control that is appropriate over blind and compulsive mechanisms” (p. 620). In the name of securing our freedom, we swap submission to the priest for submission to the therapist.—James K. A. Smith, How (Not) to Be Secular, 107

<idle musing>
Always looking for freedom in the wrong places… As The Who sang, "Get down on my knees and pray that I won't get fooled again." But we do.
</idle musing>

How Happy Are Thy Servants, Lord

328 How Happy Are Thy Servants, Lord

1. How happy are Thy servants, Lord,
   Who thus remember Thee!
   What tongue can tell our sweet accord,
   Our perfect harmony?

2. Who Thy mysterious supper share,
   Here at Thy table fed,
   Many, and yet but one we are,
   One undivided bread.

3. One with the living bread divine
   Which now by faith we eat,
   Our hearts and minds and spirits join,
   And all in Jesus meet.

4. So dear the tie where souls agree
   In Jesus’ dying love!
   Then only can it closer be,
   When all are joined above.
                         Charles Wesley
                         Methodist Hymnal, 1964 edition

<idle musing>
I don't think I've ever seen a lower number of occurrences for a Wesley hymn. This one occurs in a mere six hymnals. And there are no variations, either. Just four verses.
</idle musing>

The move to victimhood

Consider, for example, two very different ways to account for evil. If we’re going to affirm ordinary life, then that needs to translate into some affirmation of the goodness of embodied, material life. But if we’re going to talk about the goodness of ordinary life, we also need some account of what goes — or has gone — wrong, some account of evil and brokenness. Taylor is interested in the significant cultural shifts in how we talk about this — from talking about sin to talking about sickness. These are two very different hermeneutics, two different ways of construing our current condition: the “spiritual” versus the “therapeutic.” “What was formerly sin is often now seen as sickness” (p. 618). The moral is transferred to a therapeutic register; in doing so we move from responsibility to victimhood.—James K. A. Smith, How (Not) to Be Secular, 106–7

Here, O My Lord, I See Thee

327 Here, O My Lord, I See Thee

1 Here, O my Lord, I see Thee face to face;
   Here would I touch and handle things unseen;
   Here grasp with firmer hand eternal grace,
   And all my weariness upon Thee lean.

2 This is the hour of banquet and of song;
   This is the heavenly table spread for me;
   Here let me feast, and feasting, still prolong
   The hallowed hour of fellowship with Thee.

3 Here would I feed upon the bread of God,
   Here drink with Thee the royal wine of Heaven;
   Here would I lay aside each earthly load,
   Here taste afresh the calm of sin forgiven.

4 Too soon we rise; the symbols disappear;
   The feast, though not the love, is past and gone.
   The bread and wine remove; but Thou art here,
   Nearer than ever, still my Shield and Sun.

5 Feast after feast thus comes and passes by;
   Yet, passing, points to the glad feast above,
   Giving sweet foretaste of the festal joy,
   The Lamb’s great bridal feast of bliss and love.
                         Horatius Bonar
                         Methodist Hymnal, 1964 edition

<idle musing>
Not a terribly popular hymn, only occurring in about 315 hymnals. Cyberhymnal.org inserts some verses:

4 I have no help but Thine; nor do I need
   Another arm save Thine to lean upon;
   It is enough, my Lord, enough indeed;
   My strength is in Thy might, Thy might alone.

5 I have no wisdom save in Him who is
   My wisdom and my teacher both in One;
   No wisdom can I lack while Thou art wise;
   No teaching do I crave save Thine alone.

6 Mine is the sin, but Thine the righteousness:
   Mine is the guilt, but Thine the cleansing blood;
   Here is my robe, my refuge, and my peace;
   Thy blood, Thy righteousness, O Lord my God!

</idle musing>

Self-sufficient…

We now inhabit this self-sufficient immanent order, even if we believe in transcendence. Indeed, Taylor emphasizes the ubiquity of the immanent frame: it is “common to all of us in the modern West” (p. 543). So the question isn’t whether we inhabit the immanent frame, but how. Some inhabit it as a closed frame with a brass ceiling; others inhabit it as an open frame with skylights open to transcendence.—James K. A. Smith, How (Not) to Be Secular, 93 (emphasis original)

<idle musing>
I don't know about you, but I'm dwelling in one with the skylights open!
</idle musing>

Tozer for Tuesday

I think of the prophet Jeremiah. I find many men who are wandering around that are not any good, and many men who are the messengers and saints of God who are not wanted. You cannot always tell whether God is blessing a man by how many calls he gets, because many men get calls that if the truth were known about them, they would never be called anywhere, except to a court of law. Other men are God’s own saints but are not wanted.—A.W. Tozer, Reclaiming Christianity, 203

<idle musing>
He preached this sermon either in the 1950s or the early 1960s. You would think he was looking at the current state of the church (and society) in the United States. Celebrity pastor after celebrity pastor is being found out for hidden sin. One of the candidates for the US presidency is a convicted felon and a known sexual predator.

I guess Tozer was wrong about one thing: Their sins are known and they still get calls. What a sad state of affairs.
</idle musing>

Let All Mortal Flesh Keep Silence

324 Let All Mortal Flesh Keep Silence

1 Let all mortal flesh keep silence,
   and with fear and trembling stand;
   ponder nothing earthly minded,
   for, with blessing in His hand,
   Christ our God to earth descendeth,
   our full homage to demand.

2 King of kings, yet born of Mary,
   as of old on earth He stood,
   Lord of lords, in human vesture,
   in the body and the blood.
   He will give to all the faithful
   His own self for heav'nly food.

3 Rank on rank the host of heaven
   spreads its vanguard on the way,
   as the Light of light descendeth
   from the realms of endless day,
   that the pow'rs of hell may vanish
   as the darkness clears away.

4 At His feet the six-winged seraph,
   cherubim with sleepless eye,
   veil their faces to the Presence,
   as with ceaseless voice they cry,
   “Alleluia, alleluia,
   alleluia, Lord Most High!”
                         Litury of St. James
                         Trans. by Gerard Moultrie
                         Methodist Hymnal, 1964 edition

<idle musing>
I was surprised to find that this mainstay of my upbringing is only in 175 or so hymnals! Another reason I'm surprised is that I've heard it on at least a couple of hymn collection CDs/albums over the years. Nevertheless, a good communion hymn.
</idle musing>

Consumer culture, the new church

What draws people away from traditional, institutional religion is largely the success of consumer culture — the “stronger form of magic found in the ever-new glow of consumer products (p. 490). As a result, the expressivist revolution (1) “undermined some of the large-scale religious forms of the Age of Mobilization” and (2) “undermined the link between Christian faith and civilizational order” (p. 492). In fact, “where the link between disciplines and civilizational order is broken, but that between Christian faith and the disciplines remains unchallenged, expressivism and the conjoined sexual revolution has alienated many people from the churches” (p. 493).—James K. A. Smith, How (Not) to Be Secular, 89

Beneath the Forms of Outward Rite

321 Beneath the Forms of Outward Rite

1 Beneath the forms of outward rite
   thy supper, Lord, is spread
   in every quiet upper room
   where fainting souls are fed.

2 The bread is always consecrate
   that friend divide with friend;
   each act of true community
   repeats thy feast again.

3 The blessed cup is only passed
   true memory of thee,
   when life anew pours out its wine
   with rich sufficiency.

4 O Master, through these symbols shared,
   thine own dear self impart,
   that in our daily life may flame
   the passion of thy heart.
                         James A. Blaisdell
                         Methodist Hymnal, 1964 edition

<idle musing>
I don't recall ever singing this hymn—and it only occurs in about 17 hymnals. Seems he only wrote 3–4 hymns and was the president of a small liberal arts Christian college and "developed the vision of small liberal arts colleges sharing common facilities."
</idle musing>

In memory of the Savior's love

319 In memory of the Savior's love

1 In memory of the Savior's love,
   We keep the sacred feast;
   Where every humble, contrite heart
   Is made a welcome guest.

2 One fold, one faith, one hope, one Lord,
   One God alone we know;
   Brethren we are; let every heart
   With kind affections glow.

3 By faith we take the bread of life
   With which our souls are fed,
   The cup in token of His blood
   That was for sinners shed.

4 In faith and memory thus we sing
   the wonders of his love,
   and thus anticipate by faith
   the heavenly feast above.
                         Thomas Cotterill
                         Methodist Hymnal, 1964 edition

<idle musing>
Take a minute or two to read the author's bio, linked above. Seems he was a bit controversial—in a good way.
</idle musing>

Freedom from—or freedom for? There's a difference

We were in the library briefly yesterday, and I was looking over the new arrivals, as is my wont, and ran across this:

To be sure, it is tempting to think of liberty as us against the world, which the notion of negative freedom allows us to do. If the barriers are the only problem, then all must be right with us. That makes us feel good. We think that we would be free if not for a world outside that does us wrong. But is the removal of something in the world really enough to liberate us? Is it not as important, perhaps even more important, to add things?

If we want to be free, we will have to affirm, not just deny. Sometimes we will have to destroy, but more often we will need to create. Most often we will need to adapt both the world and ourselves, on the basis of what we know and value.… Virtue is an inseparable part of freedom.—Timothy Snyder, On Freedom, xiii

<idle musing>
Yep, "Virtue is an inseparable part of freedom." We seem to be forgetting that in our nation right now, where money is the be-all and end-all of value. But, as every empire has discovered, it isn't enough.
</idle musing>

Deck Thyself, My Soul, with Gladness

318 Deck Thyself, My Soul, with Gladness

1 Deck thyself, my soul, with gladness,
   leave the gloomy haunts of sadness;
   come into the daylight's splendour,
   there with joy thy praises render
   unto him whose grace unbounded
   hath this wondrous banquet founded:
   high o'er all the heavens he reigneth,
   yet to dwell with thee he deigneth.

2 Sun, who all my life dost brighten,
   light, who dost my soul enlighten,
   joy, the sweetest heart e'er knoweth,
   fount, whence all my being floweth,
   at thy feet I cry, my Maker,
   let me be a fit partaker
   of this blessed food from heaven,
   for our good, thy glory, given.

3 Jesus, Bread of Life, I pray thee,
   let me gladly here obey thee;
   never to my hurt invited,
   be thy love with love requited:
   from this banquet let me measure,
   Lord, how vast and deep its treasure;
   through the gifts thou here dost give me,
   as thy guest in heaven receive me.
                         Johann Franck
                         Trans. by Catherine Winkworth
                         Methodist Hymnal, 1964 edition

<idle musing>
Found in only about 120 hymnals, hymnary.org inserts a verse:

2 Now I sink before thee lowly,
   filled with joy most deep and holy,
   as with trembling awe and wonder
   on thy mighty works I ponder:
   how, by mystery surrounded,
   depth no mortal ever sounded,
   none may dare to pierce unbidden
   secrets that with thee are hidden.

</idle musing>

The fences are down

Indeed, the MMO [modern moral order] is the “ethical base” for the soft relativism of the expressivist imaginary: Do your own thing, who am I to judge? The only sin is intolerance. Here is where Taylor locates the most significant shift in the post-'60s West: while ideals of tolerance have always been present in the modern social imaginary, in earlier forms (Locke, the early American republic, etc.) this value was contained and surrounded by other values that were a scaffolding of formation (e.g., the citizen ethic; p. 484). What erodes in the last half century is precisely these limits on individual fulfillment (p. 485).—James K. A. Smith, How (Not) to Be Secular, 87

Jesus, We Look to Thee

310 Jesus, We Look to Thee

1 Jesus, we look to Thee,
   Thy promised presence claim;
   Thou in the midst of us shalt be,
   Assembled in Thy Name.

2 Thy Name salvation is,
   Which here we come to prove;
   Thy Name is life, and health, and peace,
   And everlasting love.

3 We meet, the grace to take
   Which Thou hast freely given;
   We meet on earth for Thy dear sake
   That we may meet in heaven.

4 Present we know Thou art;
   But, O, Thyself reveal!
   Now Lord, let every bounding heart
   Thy mighty comfort feel.

5 O may Thy quickening voice
   The death of sin remove;
   And bid our inmost souls rejoice
   In hope of perfect love.
                         Charles Wesley
                         Methodist Hymnal, 1964 edition

<idle musing>
Not a terribly popular hymn for one by Wesley; it occurs in fewer than 200 hymnals. Hymnary.org inserts a verse:

3 Not in the name of pride
   Or selfishness we meet;
   From nature's paths we turn aside,
   And worldly thoughts forget.

</idle musing>

It's the storyline!

Taylor suggests that those who convert to unbelief “because of science” are less convinced by data and more moved by the form of the story that science tells and the self-image that comes with it (rationality = maturity). Moreover, the faith that they left was often worth leaving. If Taylor is right, it seems to suggest that the Christian response to such converts to unbelief is not to have an argument about the data or “evidences” but rather to offer an alternative story that offers a more robust, complex understanding of the Christian faith. The goal of such witness would not be the minimal establishment of some vague theism but the invitation to historic, sacramental Christianity.—James K. A. Smith, How (Not) to Be Secular, 77 (emphasis original)

Jesus, Lord, We Look to Thee

309 Jesus, Lord, We Look to Thee

1 Jesus, Lord, we look to thee,
   Let us in thy name agree;
   Show thyself the Prince of Peace:
   Bid our jars for ever cease.

2 By thy reconciling love,
   Ev'ry stumbling-block remove:
   Each to each unite, endear,
   Come and spread thy banner here!

3 Make us of one heart and mind,
   Courteous, pitiful, and kind;
   Lowly, meek, in thought and word,
   Altogether like our Lord.

4 Let us for each other care,
   Each the other's burden bear;
   To thy church the pattern give,
   Shew how true believers live.

5 Free from anger and from pride,
   Let us thus in God abide;
   All the depths of love express,
   All the heights of holiness!

6 Let us then with joy remove
   To the family above:
   On the wings of angels fly;
   Shew how true believers die.
                         Charles Wesley
                         Methodist Hymnal, 1964 edition

Getting significance

The music moves us very strongly, because it is moved, as it were; it captures, expresses, incarnates being profoundly moved. (Think of Beethoven quartets.) But what at? What is the object? Is there an object?” (p. 355). Nevertheless, we can't quite shake our feeling that “there must be an object.” And so, Taylor suggests, even this disembedded art “trades on resonances of the cosmic in us” (p. 356). And conveniently, art is never going to ask of you anything you wouldn’t want to do. So we get significance without any ascetic moral burden.—James K. A. Smith, How (Not) to Be Secular, 75

O Where Are Kings and Empires Now

308 O Where Are Kings and Empires Now

1 O where are kings and empires now
   Of old that went and came?
   But, Lord, your Church is praying yet,
   A thousand years the same.

2 We mark her goodly battlements
   And her foundations strong;
   We hear within the solemn voice
   Of her unending song.

3 For not like kingdoms of the world
   Your holy Church, O God,
   Though earthquake shocks are threatening her,
   And tempests are abroad,

4 Unshaken as eternal hills,
   Immovable she stands,
   A mountain that shall fill the earth,
   A house not made by hands.
                         A. Cleveland Coxe
                         Methodist Hymnal, 1964 edition

<idle musing>
A healthy reminder a couple of weeks before the United States heads to the voting booth. As strong as the United States seems, it's just an earthly empire that will eventually crumble and fall. As I read the other day, "the most powerful leaders in this world have an expiration date."
</idle musing>

Two sides of the same battle

Even believers end up defending a theistic universe rather than the biblical cosmos. Eliminating mystery as a consequence of Protestant critiques of allegorization (p. 330),“ even believers end up reading the Bible as if it were a treatise on such a universe; in short, you get the emergence of young earth creationism (p. 330). Indeed, we only get the so-called war between science and religion once the modern cosmic imaginary has seeped into both believers and unbelievers; at that point, “these defenders of the faith share a temper with its most implacable enemies” (p. 331). In other words, no one is more modern than a fundamentalist. This is why the “face-off between ‘religion’ and ‘science’ ” has a “strangely intra-mural quality” (p. 331). But this supposed “pure face-off between ‘religion’ and ‘science’ is a chimaera, or rather, an ideological construct. In reality, there is a struggle between thinkers with complex, many-levelled agendas” (p. 332).—James K. A. Smith, How (Not) to Be Secular, 72

Tozer for Tuesday

I am quite astonished how we sing one way and believe another. I think we ought to go over our hymns, and the ones we have determined not to believe we should throw out and save ink and trouble. But if they are true, we ought to hold them to be true and if they are not we ought to say so.—A.W. Tozer, Reclaiming Christianity, 199

Father, we thank Thee who hast planted (Didache)

307 Father, we thank Thee who hast planted

1 Father, we thank Thee who hast planted
   Thy holy Name within our hearts.
   Knowledge and faith and life immortal
   Jesus Thy Son to us imparts.

2 Thou, Lord, didst make all for Thy pleasure,
   didst give man food for all his days,
   giving in Christ the Bread eternal;
   Thine is the pow'r, be Thine the praise.

3 Watch o'er Thy church, O Lord, in mercy,
   save it from evil, guard it still.
   Perfect it in Thy love, unite it,
   cleansed and conformed unto Thy will.

4 As grain, once scattered on the hillsides,
   was in this broken bread made one,
   so from all lands Thy church be gathered
   into Thy kingdom by Thy Son.
                         Didache (c. 110)
                         Trans. by F. Bland Tucker
                         Methodist Hymnal, 1964 edition

<idle musing>
I had never seen this hymn before. It's a loose translation of the Didache, an early church document full of Christian teachings (didache in Greek means "teaching") dating from somewhere between the late first century to around 120 CE. It is an important source for early Christian practices.

The hymn itself isn't terribly popular, only occurring in about 62 hymnals. No wonder I don't recall ever seeing it!
</idle musing>

No place to hide!

The new epistemic expectation that comes with enclosure in lmmanence — namely, that whatever is within the sphere of immanence should be understandable to us — means we expect an answer to such matters. Inscrutability is no longer an option; so if believers have no rationally demonstrative answer, but can only appeal to something like the “hidden” will of God, then the scales tip in favor of what we know and understand.—James K. A. Smith, How (Not) to Be Secular,—James K. A. Smith, How (Not) to Be Secular, 65–66

<idle musing>
I realize that without a context this doesn't make a lot of sense, but this book is trying to distill a huge book and I'm trying distill it even more. But, I think you get the gist of what's going on here. At least I hope you do!
</idle musing>

Children of the Heavenly King

300 Children of the Heavenly King

1 Children of the heavenly King,
   As we journey let us sing;
   Sing our Savior’s worthy praise,
   Glorious in His works and ways,

2 We are traveling home to God,
   In the way our fathers trod;
   They are happy now, and we
   Soon their happiness shall see,

3 Fear not, brethren; joyful stand
   On the borders of our land;
   Jesus Christ, our Father’s Son,
   Bids us undismayed go on,

4 Lord, obediently we'll go,
   Gladly leaving all below;
   Only Thou our leader be,
   And we still will follow Thee,

5. Lift your eyes, ye sons of light,
   Zion’s city is in sight:
   There our endless home shall be,
   There our Lord we soon shall see.
                         John Cennick
                         Methodist Hymnal, 1964 edition

<idle musing>
I don't recall ever singing this hymn, but it occurs in over 1100 hymnals. Cyberhymnal.org inserts a couple of verses:

3. O, ye banished seed, be glad!
   Christ our advocate is made;
   Us to save, our flesh assumes—
   Brother to our souls becomes.

4. Shout, ye little flock, and blest,
   You on Jesus’ throne shall rest:
   There your seat is now prepared—
   There your kingdom and reward

</idle musing>

Christ Is Made the Sure Foundation

298 Christ Is Made the Sure Foundation

1 Christ is made the sure foundation,
   Christ the head and cornerstone,
   chosen of the Lord, and precious,
   binding all the church in one,
   holy Zion's help forever,
   and her confidence alone.

2 To this temple, where we call You,
   come, O Lord of Hosts, today;
   with accustomed lovingkindness,
   hear Your servants as they pray;
   and Your fullest benediction
   shed within its walls alway.

3 Lord, here grant to all Your servants
   what they ask of You to gain,
   what they gain from You, forever
   with the blessed to retain,
   and hereafter in Your glory
   evermore with You to reign.

4 Praise and honor to the Father,
   praise and honor to the Son,
   praise and honor to the Spirit,
   ever Three, and ever One,
   one in might, and one in glory,
   while unending ages run.
                         Latin c. 7th century
                         Trans. by John M. Neale
                         Methodist Hymnal, 1964 edition

<idle musing>
Not a terribly popular hymn, occurring in about 290 hymnals. Hymnary.org inserts a verse:

2 All that dedicated city,
   dearly loved of God on high,
   in exultant jubilation
   pours perpetual melody,
   God the One in Three adoring
   in glad hymns eternally.

</idle musing>

Shrinking, shrinking, shrinking

Whereas historically the doctrine of providence assured a benign ultimate plan for the cosmos, with Locke and Smith we see a new emphasis: providence is primarily about ordering this world for mutual benefit, particularly economic benefit. Humans are seen as fundamentally engaged in an “exchange of services,” so the entire cosmos is seen anthropocentrically as the arena for this economy (Secular Age, p. 177). What happens in the “new Providence,” then, is a “shrinking” of God’s purposes, an “economizing” of God’s own interests: “God’s goals for us shrink to the single end of our encompassing this order of mutual benefit he has designed for us” (p. 221). So even our theism becomes humanized, immanentized, and the telos of God’s providential concern is circumscribed within immanence.—James K. A. Smith, How (Not) to Be Secular, 49

An alternate imaginary

How, in a relatively short period of time, did we go from a world where belief in God was the default assumption to our secular age in which belief in God seems, to many, unbelievable? This brave new world is not just the old world with the God-supplement lopped off; it’s not just the world that is left when we subtract the supernatural. A secular world where we have permission, even encouragement, to not believe in God is an accomplishment, not merely a remainder. Our secular age is the product of creative new options, an entire reconfiguration of meaning.

So it’s not enough to ask how we got permission to stop believing in God; we need to also inquire about what emerged to replace such belief. Because it’s not that our secular age is an age of disbelief; it’s an age of believing otherwise. We can’t tolerate living in a world without meaning. So if the transcendence that previously gave significance to the world is lost, we need a new account of meaning — a new “imaginary” that enables us to imagine a meaningful life within this now self-sufficient universe of gas and fire. 47 (emphasis original)

<idle musing>
I found this statement to be so true: "We can’t tolerate living in a world without meaning." So we create new meanings, new imaginaries—just like the ancient world did.

Think about that for a minute and then look at the new rituals we've created. How are they different from bowing down to Anu, Marduk, or Baal?

Just an
</idle musing>

Not necessarily the real world—definitely not the only option

Taylor’s point is that this is an imaginary — not that this is all just a fiction, but rather that this is a “take” on the world. While we have come to assume that this is just “the way things are,” in fact what we take for granted is contingent and contestable.—James K. A. Smith, How (Not) to Be Secular, 46 (emphasis original)

Functionally disenchanted

Once we learned to distinguish transcendent from immanent, “it eventually became possible to see the immediate surroundings of our lives as existing on this ‘natural’ plane, however much we might believe that they indicated something beyond” (p. 143). Even Christians, we might say, became functionally disenchanted.—James K. A. Smith, How (Not) to Be Secular, 44 (emphasis original)

But will it last? (Tozer for Tuesday)

God is working through His people, and what God works lasts. What God does not work will not last; and I do not care how much personality a man has, he cannot do immortal work, because he is a mortal man. He cannot think immortal thoughts, because he has a mortal mind. But if the Holy Ghost works in him and through him, He giveth to every man severally as He will. And it is the same Father working in us and through us.—A.W. Tozer, Reclaiming Christianity, 188

<idle musing>
A good word for our time. Back about 15–20 years ago there was a YouTube guy who was selling a blender. His tag line was "But, will it blend?" And he would proceed to show the robustness of his blender. It was quite popular among geeks. He would blend things like a new iPhone. Anything to get attention.

That's where the title to today's post comes from, "But will it last?" We build these huge artifices. God comes along and asks, "But will it last?," examining the foundation. If it isn't Christ, well, you know what a blender does to stuff…

Just an
<idle musing>

Two roads—not what you think

This version of Reform “levels” two—tiered religion by actually expecting everyone to live up to the high expectations of disciplined, monastlc life. But Taylor hints that another sort of leveling is possible: you could also solve the two-tiered problem by lifting the weight of virtue, disburdening a society of the expectations of transcendence, and thus lop off the upper tier or the eternal horizon. In fact, he seems to suggest that it was the first strategy of higher expectations that might have driven some to the latter strategy of lowered expectations. By railing against vice and “crank[ing] up the terrifying visions of damnation,” Protestant preachers effectively prepared “the desertion of a goodly part of their flock to humanism” (p. 75). One strategy of leveling the two-tier problem might occasion a very different strategy that would ultimately become exclusive humanism.—James K. A. Smith, How (Not) to Be Secular, 38

O Love Divine, How Sweet Thou Art

285 O Love Divine, How Sweet Thou Art

1 O love divine, how sweet thou art!
   When shall I find my longing heart
   all taken up by thee?
   I thirst, I faint, I die to prove
   the greatness of redeeming love,
   the love of Christ to me.

2 Stronger his love than death or hell;
   its riches are unsearchable:
   the first-born sons of light
   desire in vain its depth to see;
   they cannot reach the mystery,
   the length and breadth and height.

3 God only knows the love of God;
   O that it now were shed abroad
   in this poor stony heart!
   For love I sigh, for love I pine;
   this only portion, Lord, be mine,
   be mine this better part.

4 Thy only love do I require,
   nothing on earth beneath desire,
   nothing in heaven above:
   let earth and heaven, and all things go,
   give me thine only love to know,
   give me thine only love.
                         Charles Wesley
                         The Methodist Hymnal 1964 edition

<idle musing>
Not one of Wesley's better known hymns, only occurring in about 375 hymnals. I can't say that I recall ever singing it. Hymnary.org inserts a verse:

4 For ever would I take my seat
   with Mary at the Master's feet:
   be this my happy choice;
   my only care, delight, and bliss,
   my joy, my heaven on earth, be this,
   to hear the Bridegroom's voice!

</idle musing>