And a second prayer for the country

Grant us peace, Thy most precious gift, O Thou eternal Source of peace. Bless our country that it may ever be a stronghold of peace, and the advocate of peace in the councils of nations. May contentment reign within its borders, health and happiness within its homes. Strengthen the bonds of friendship and fellowship between all the inhabitants of our land. Plant virtue in every soul; and may the love of Thy Name hallow every home and every heart. Praised be Thou, O Lord, Giver of Peace. Amen.—The Methodist Hymnal 1939 edition, 517

</idle musing>
This one also seems most appropriate as a prayer for today.
</idle musing>

There's plenty of room!

What does it mean to be catholic? Jesus gave the best definition of the term when he said: “In my Father’s house there are many rooms.” This is not a description of a certain geography in heaven but a revelation of the breadth of God’s heart. The bosom of God is not a ghetto. God has a catholic heart—in that catholic means universal, wide, all-encompassing. The opposite of a catholic is a fundamentalist, a person who has a heart with one room.—The Holy Longing, 130

A prayer for the country

FOR THE COUNTRY

Almighty God, who in the former time didst lead our fathers forth into a wealthy place; give Thy grace, we humbly beseech Thee, to us, their children, that we may alway approve ourselves a people mindful of Thy favor, and glad to do Thy will. Bless our land with honorable industry, sound learning, and pure religion. Defend our liberties, preserve our unity. Save us from violence, discord, and confusion, from pride and arrogancy, and from every evil way. Fashion into one happy people the multitudes brought hither out of many kindreds and tongues. Endue with the spirit oi wisdom those whom we intrust in Thy Name with the authority of governance, to the end that there be peace at home, and that we keep a place among the nations of the earth. In the time of prosperity fill our hearts with thankfulness; and in the day of trouble suffer not our trust in Thee to fail; all of which we ask for Jesus Christ’s sake. Amen.—The Methodist Hymnal 1939 edition, 516-17

<idle musing>
Seems an appropriate prayer for our times, does it not?
</idle musing>

We're not there yet

Whenever I meet the presence of God within Community I will not meet it in its pure form. All communities of faith mediate the grace of God in a very mixed way. Sin, pettiness, and betrayal are always found alongside grace, sanctity, and fidelity.—The Holy Longing, 127

O Splendor of God's glory bright

638 St. Venantius. L.M.

1 O Splendor of God's glory bright,
   From light eternal bringing light;
   Thou Light of life, light's living Spring,
   True Day, all days illumining.

O Thou true Sun, on us Thy glance
   Let fall in royal radiance,
   The Spirit's sanctifying beam
   Upon our earthly senses stream.

The Father, too, our prayers implore
   Father of glory evermmore;
   The Father of all grace and might,
   To banish sin from our delight;

To guide whate'er we nobly do,
   With love all envy to subdue,
   To make illfortune turn to fair,
   And give us grace our wrongs to bear.
                        Ambrose of Milan
                         The Methodist Hymnal 1939 edition

<idle musing>
This hymn by Ambrose only occurs in about 45 hymnals, but it seems to have about that many variations. None of the versions at hymnary.org has the version here. Most of them also contain more verses. Follow the link and compare to your heart's content!

That's the final hymn in this hymnal; what follows now is responsive readings, orders of service, communion services, etc. I may or may not post on those. Expect a gap here and there for a week or two. Next I think I'll go through the United Methodist hymnal that replaced this one. By necessity there will be overlap, but I won't post the duplicates (but I think I've already said that).
</idle musing>

Look around—then look at Jesus

Outside of a focus on his person [Jesus] and what we are drawn to spontaneously live when we sense his presence, we have angry fireworks and constant dissipation, as the state of our families, communities, nations, and world gives ample testimony to. Nothing else, ultimately, holds us together.

Hence the basis for Christian ecclesial community, church, is a gathering around the person of Jesus Christ and a living in his Spirit. And that Spirit too is not some vague bird or abstract tonality. The spirit of Jesus, the Holy Spirit, is defined in scripture as charity, joy, peace, patience, goodness, long—suffering, fidelity, mildness, and chastity.—The Holy Longing, 120

<idle musing>
Oh my. He has us pegged here, doesn't he? Nothing outside of the power of the Holy Spirit can hold us together (see today's Tozer for Tuesday).
</idle musing>

A word for today

Apostolic community is not had by joining others who share our fears and, with them, barricading ourselves against what threatens us. It is had when, on the basis of something more powerful than our fears, we emerge from our locked rooms and begin to take down walls. 116

Come, Holy Ghost, our souls inspire

636 Veni Creator. L. M. with refrain (Veni, Creator Spiritus)

1 Come, Holy Ghost, our souls inspire,
   And lighten with celestial fire;
   Thou the anointed Spirit art,
   Who dost Thy sevenfold gifts impart.

2 Thy blessed unction from above
   Is comfort, life, and fire of love.
   Enable with perpetual light
   The dullness of our blinded sight.

3 Anoint and cheer our soiled face
   With the abundance of Thy grace.
   Keep far our foes, give peace at home,
   Where Thou art guide, no ill can come.

4 Teach us to know the Father, Son,
   And Thee, of both, to be but one;
   That through the ages, all along,
   This may be our endless song:

Refrain (after the last stanza):
   Praise to Thy eternal merit,
   Father, Son, and Holy Spirit.
                         Anonymous (9th or 10th century)
                         Tr. by John Cosin
                         The Methodist Hymnal 1939 edition

<idle musing>
Not to be confused with a hymn by Charles Wesley that has the same first line. This one is far less popular, only occurring in a little over 100 hymnals. I don't recall ever singing it. According to hymnary.org, it should be attributed to a Rabanus Maurus, who lived fron 776 to 856, although his birth date is disputed.
</idle musing>

Tozer for Tuesday (a day late)

The Holy Spirit is not something we can argue about or somebody about whom we can say, “Well, you believe your way and I’ll believe mine.” The Holy Spirit is an absolute necessity in the Church. There is a power in the Spirit, which can expose sin and revolutionize and convert and create holy men and women, and nothing else can do it. Words will not do it. Instructions will not do it. Line upon line and precept upon precept will not do it; it takes power to do it. This power is a persuasive power to convince, persuade and break down resistance. It is also a worship power creating reverence and ecstasy.—A.W. Tozer, Reclaiming Christianity, 114

To God the only wise

618 Old 134th (St. Michael). S. M.

1 To God the only wise,
   our Savior and our King,
   let all the saints below the skies
   their humble praises bring.

2 To our Redeemer God
   wisdom and pow'r belongs,
   immortal crowns of majesty,
   and everlasting songs.
                         Isaac Watts
                         The Methodist Hymnal 1939 edition

<idle musing>
Not one of Isaac Watts better know hymns. It occurs in about 350 hymnals. This hymn isn't in the regular part of the Methodist hymnal, but in the Responses section, which is probably why it only has the first and last verse. Hymnary.org adds three verses:

2 ’Tis His almighty love,
   His counsel and His care,
   preserves us safe from sin and death,
   and ev'ry hurtful snare.

3 He will present our souls
   unblemished and complete,
   before the glory of His face,
   with joys divinely great.

4 Then all the chosen seed
   shall meet around the throne,
   shall bless the conduct of His grace,
   And make His wonders known.

</idle musing>

You look like what you believe

What is important about all of this is what, in the end, forms our faces. Up until age forty, genetic endowment is dominant and that is why, up until that age, we can be selfish and still look beautiful. From then onward, though, we look like what we believe in. If I am anxious, petty, selfish, bitter, narrow, and self-centered, my face will show it. Conversely, if I am warm, gracious, humble, and other-centered, my face will also show it. A scary thought; there can be no poker faces after forty.—The Holy Longing, 103

<idle musing>
I'm not sure I entirely believe him, but it does tend to be true—and is definitely something to think about.
</idle musing>

Jesus, stand among us

593 Vesper (Mann). 6. 5. 6. 5.

1 Jesus, stand among us
   In Thy risen power;
   Let this time of worship
   Be a hallowed hour.

2 Breathe the Holy Spirit
   Into every heart;
   Bid the fears and sorrows
   From each soul depart.

3 Thus with quickened footsteps
   We pursue our way,
   Watching for the dawning
   Of eternal day.
                         William Pennefather
                         The Methodist Hymnal 1939 edition

Lord and Savior, true and kind

560 Boyce (Sharon). 7. 7. 7. 7.

1. Lord and Savior, true and kind,
   Be the Master of my mind;
   Bless, and guide, and strengthen still
   All my powers of thought and will.

2. While I ply the scholar’s task,
   Jesus Christ, be near, I ask;
   Help the memory, clear the brain,
   Knowledge still to seek and gain.

3. Here I train for life’s swift race;
   Let me do it in Thy grace;
   Here I arm me for life’s fight;
   Let me do it in Thy might.

4. Thou hast made me mind and soul;
   I for Thee would use the whole;
   Thou hast died that I might live;
   All my powers to Thee I give.

5. Striving, thinking, learning, still,
   Let me follow thus Thy will,
   Till my whole glad nature be
   Trained for duty and for Thee.
                         Handley C. G. Moule
                         The Methodist Hymnal 1939 edition

<idle musing>
No, not that Moule! This is his great uncle, also an important scholar and bishop of Durham. I wasn't aware that he had written any hymns, but it appears he wrote several, none of which are in more than eight hymnals.

I don't recall ever singing—or even noticing—this hymn before, but I really like the sentiments it expresses.

That brings us to the end of the regular part of this hymnal. The next section is entitled "Music for the Holy Communion, Response, Doxologies, Ancient Hymns and Canticles." Not sure how much of that I'll be posting. After this hymnal, I'll probably go through the hymnal that superseded it, The Book of Hymns. There will undoubtably be duplicates, which I won't be posting. I do recall the excitement when the church bought these new hymnals. It included "How Great Thou Art," which was always a popular solo choice because it wasn't in the previous hymnal.
</idle musing>

O Thou Whose feet have climbed life's hill

559 St. Magnus. C. M.

1 O Thou Whose feet have climbed life's hill,
   And trod the path of youth,
   Our Saviour and our Brother still,
   Now lead us into truth.

2 The call is Thine: be Thou the Way,
   And give us men, to guide;
   Let wisdom broaden with the day,
   Let human faith abide.

3 Who learn of Thee the truth shall find,
   Who follow, gain the goal:
   With reverence crown the earnest mind,
   And speak within the soul.

4 Awake the purpose high which strives,
   And, falling, stands again;
   Confirm the will of eager lives
   To quit themselves like men.

5 Thy life the bond of fellowship,
   Thy love the law that rules,
   Thy Name, proclaimed by every lip,
   The Master of our schools.
                         Louis F. Benson
                         The Methodist Hymnal 1939 edition

Really? You gotta be kidding!

Both as liberals and conservatives we too easily write off this third prong of the spiritual life, rationalizing that our causes are so urgent, we are so wounded, and our world is so bad, that, in our situation, anger and bitterness are justified. But we are wrong and, as the American poet William Stafford warns, “following the wrong God home we may miss our star.” The wrong God is the God of both the contemporary right and the contemporary left, that is, the God who is as wired, bitter, anxious, workaholic, neurotic, and unhappy as we are. But that is not the God who lies at the end of the spiritual quest, who, as Julian of Norwich assures us, sits in heaven, smiling, completely relaxed, looking like a marvelous sympathy” and who agrees with Albert Camus that the real revenge on our enemies, both to the right and to the left, and on the deepest demons that haunt us, is to be madly happy.—The Holy Longing, 67–68

Almighty Lord, with one accord

558 Patten. C. M.

1. Almighty Lord, with one accord
   We offer Thee our youth,
   And pray that Thou would’st give us
   The warfare of the truth.

2. Thy cause doth claim our souls by name,
   Because that we are strong;
   In all the land, one steadfast band,
   May we to Christ belong.

3. Let fall on every college hall
   The luster of Thy cross,
   That love may dare Thy work to share
   And count all else as loss.

4. Our hearts be ruled, our spirits schooled
   Alone Thy will to seek;
   And when we find Thy blessed mind,
   Instruct our lips to speak.
                         M. Woolsey Stryker
                         The Methodist Hymnal 1939 edition

<idle musing>
I don't recall ever singing this one (it only occurs in 23 hymnals), but that's true of many of the hymns in this section of the hymnal, which is labeled "Special Seasons and Services." In other words, songs that are basically sung once at a building dedication or the like. But, this one could be sung before every term—or even every day, for that matter!
</idle musing>

What is a saint, anyway?

Sanctity has to do with gratitude. To be a saint is to be fueled by gratitude, nothing more and nothing less.—The Holy Longing, 66

God be with you till we meet again

227 God be with you. 9. 8. 9. 8. with Refrain.

1 God be with you till we meet again;
   By God's counsels guide, uphold you,
   With God's sheep securely fold you:
   God be with you till we meet again.

Refrain:
   Till we meet, till we meet,
   Till we meet at Jesus’ feet;
   Till we meet, till we meet,
   God be with you till we meet again.

2 God be with you till we meet again;
   ’Neath God's wings protecting hide you,
   Daily manna still provide you:
   God be with you till we meet again. [Refrain]

3 God be with you till we meet again;
   When life’s perils thick confound you,
   Put God's arms unfailing round you:
   God be with you till we meet again. [Refrain]

4 God be with you till we meet again;
   Keep love’s banner floating o’er you,
   Smite death’s threat'ning wave before you:
   God be with you till we meet again. [Refrain]
                         Jeremiah E. Rankin
                         The Methodist Hymnal 1939 edition

<idle musing>
There's a note in the Methodist hymnal that this can be sung without the refrain, and indeed, that's the only way I ever remember singing it. In fact, when I saw the refrain in the hymnal today, I thought it was a different song!

It was a commonly sung benediction when I was growing up, so much so that I don't think I ever even looked it up before. I just learned it by singing it.

You might enjoy the biography of the author; just follow the link.
</idle musing>

How will we be judged? You'd be surprised

He identifies his own presence with the poor and tells us that, ultimately, we will be judged on how we treat the poor. Bluntly put, we will go to heaven or hell on the basis of giving or not giving food, water, clothing, shelter, and justice to the poor. How we treat the poor is how we treat God. For this reason, Jesus asks us to make a preferential option for the poor: “When you give a lunch or a dinner, do not invite your friends or your family or your relations or rich neighbors, in case they invite you back and repay you. No; when you have a party, invite the poor, the crippled, the lame, and the blind; then you will be blessed.” Reaching out, preferentially, to the poor is an essential component of the spiritual life.—The Holy Longing, 65

How naive!

555 Byrd. C. M.

O God Creator, in whose hand
   The rolling planets lie,
   Give skill to those who now command
   The ships that brave the sky.

Strong Spirit, burning with mankind
   On mission high to dare
   Safe pilot all who seek to find
   Their haven through the air.

Enfolding Life, bear on Thy wing
   Through storm, and dark, and sun,
   The men in air who closer bring
   The nations into one.
                         Harry Webb Farrington
                         The Methodist Hymnal 1939 edition

<idle musing>
This hymn was written in 1928, when flying was still a dangerous and novel thing. The author lived in Dayton, OH, which was right in the center of most of the excitement over aviation. It only occurs in seven hymnals.

You can sense the same kind of excitement and optimism that some of us felt at the beginning of the microcomputer age, or the rise of the internet, or the hope that maybe blogging or social media might actually improve social interaction. All that seems naive in retrospect. The same for author of this hymn, who thought that aviation would "closer bring the nations into one." The massive destruction of firebombing in WWII laid that notion to rest...
</idle musing>

Not so optional after all

More than a few Christians might be surprised to learn that the call to be involved in creating justice for the poor is just as essential and nonnegotiable within the spiritual life as is Jesus’ commandment to pray and keep our private lives in order. Jesus’ teaching on this is very strong, consistent throughout all the Gospels, and leaves no room for equivocation. In the Christian scriptures, one out of every ten lines deals directly with the physically poor and the call from God for us to respond to them. In the gospel of Luke, that becomes every sixth line, and in the epistle of James, that commission is there, in one form or another, ever fifth line.—The Holy Longing, 64

Tozer for Tuesday

Paul’s appeal was to the power of the risen Christ. If the evangelical church and the people who compose it are not living in a constant miracle, they are not Christians at all, because the Christian life is a miracle. It is what the Ark of Noah was in the day of the Flood. It was completely separated from the flood and yet floating upon it. It was what Jesus was when He walked among men, right in the middle of them yet separate from sinners. There operates within the true Body of Christ a continual energizing of the Spirit that makes a continual miracle. The Christian is not somebody who believes only; a Christian is somebody who has believed in power.—A.W. Tozer, Reclaiming Christianity, 112–13

All nature's works His praise declare

552 Bethlehem. C. M. D.

1. All nature’s works His praise declare, to whom they all belong;
   There is a voice in every star, in every breeze a song.
   Sweet music fills the world abroad with strains of love and power;
   The stormy sea sings praise to God, the thunder and the shower.

2. To God the tribes of ocean cry, and birds upon the wing;
   To God the powers that dwell on high their tuneful tribute bring.
   Like them, let us the throne surround, with them loud chorus raise,
   While instruments of loftier sound assist our feeble praise.

3. Great God, to Thee we consecrate our voices and our skill;
   We bid the pealing organ wait to speak alone Thy will.
   Lord, while the music round us floats may earth born passions die;
   O grant its rich and swelling notes may lift our souls on high!
                         Henry Ware Jr.
                         The Methodist Hymnal 1939 edition

<idle musing>
Not exactly a popular hymn; it only occurs in 39 hymnals.
</idle musing>

It's a relationship!

The danger in not having the proper interiority (intimacy with God) and the personal moral fidelity to back up our faith preaching is that we end up turning Christianity into a philosophy, an ideology, and a moral code, but ultimately missing what Christianity is all about, a relationship with a real person.—The Holy Longing, 63

For all the blessings of the year

546 Oldbridge. 8. 8. 8. 4.

1 For all the blessings of the year,
   For all the friends we hold so dear,
   For peace on earth, both far and near,
   We thank Thee, Lord.

2 For life and health, those common things,
   Which every day and hour brings,
   For home, where our affection clings,
   We thank Thee, Lord.

3 For love of Thine, which never tires,
   Which all our better thought inspires,
   And warms our lives with heavenly fires,
   We thank Thee, Lord.
                         Albert H. Hutchinson
                         The Methodist Hymnal 1939 edition

<idle musing>
Well, this is a definite first. I can't find any information about the author of this hymn. It appears to be the only hymn he wrote and appears in only 34 hymnals.
</idle musing>

Come, ye thankful people, come

545 St. George's Windsor. 7. 7. 7. 7. D.

1 Come, ye thankful people, come,
   raise the song of harvest home;
   all is safely gathered in,
   ere the winter storms begin.
   God our Maker doth provide
   for our wants to be supplied;
   come to God's own temple, come,
   raise the song of harvest home.

2 All the world is God's own field,
   fruit as praise to God we yield;
   wheat and tares together sown
   are to joy or sorrow grown;
   first the blade and then the ear,
   then the full corn shall appear;
   Lord of harvest, grant that we
   wholesome grain and pure may be.

3 For the Lord our God shall come,
   and shall take the harvest home;
   from the field shall in that day
   all offenses purge away,
   giving angels charge at last
   in the fire the tares to cast;
   but the fruitful ears to store
   in the garner evermore.

4 Even so, Lord, quickly come,
   bring thy final harvest home;
   gather thou thy people in,
   free from sorrow, free from sin,
   there, forever purified,
   in thy presence to abide;
   come, with all thine angels, come,
   raise the glorious harvest home.
                         Henry Alford
                         The Methodist Hymnal 1939 edition

<idle musing>
Alford published a Greek New Testament, for which is he better known than for his hymns. The biography linked to above says this, rather accurately, about Alford as a hymnwriter:

As a hymn-writer he added little to his literary reputation. The rhythm of his hymns is musical, but the poetry is neither striking, nor the thought original. They are evangelical in their teaching, but somewhat cold and conventional. They vary greatly in merit.

</idle musing>

We plow the fields and scatter

544 St. Anselm. 7. 6. 7. 6. D.

1 We plow the fields and scatter
   The good seed on the land,
   But it is fed and watered
   By God's almighty hand.
   He sends the snow in winter,
   The warmth to swell the grain,
   The breezes and the sunshine,
   And soft, refreshing rain.

2 He only is the Maker
   Of all things near and far;
   He paints the wayside flower,
   He lights the evening star.
   The winds and waves obey Him,
   By Him the birds are fed;
   Much more, to us His children,
   He gives our daily bread.

3 We thank Thee then, O Father,
   For all things bright and good:
   The seed-time and the harvest,
   Our life, our health our food.
   No gifts have we to offer
   For all Thy love imparts,
   But that which Thou desirest,
   Our humble, thankful hearts.
                         Matthias Claudius
                         Tr. by Jane M. Campbell
                         The Methodist Hymnal 1939 edition

<idle musing>
Some add a refrain:

All good gifts around us
Are sent from heaven above;
Then thank the Lord, O thank the Lord
For all His love.

</idle musing>

Distracting ourselves to death

Thomas Merton once said that the biggest spiritual problem of our time is efficiency, work, pragmatism; by the time we keep the plant running there is little time and energy for anything else. Neil Postman suggests that, as a culture, we are amusing ourselves to death, that is, distracting ourselves into a bland, witless superficiality.” Henri Nouwen has written eloquently on how our greed for experience and the restlessness, hostility, and fantasy it generates, block solitude, hospitality, and prayer in our lives. They are right. What each of these authors, and countless others, are saying is that we, for every kind of reason, good and bad, are distracting ourselves into spiritual oblivion. It is not that we have anything against God, depth, and spirit, we would like these, it is just that we are habitually too preoccupied to have any of these show up on our radar screens. We are more busy than bad, more distracted than nonspiritual, and more interested in the movie theater, the sports stadium, and the shopping mall and the fantasy life they produce in us than we are in church. Pathological busyness, distraction, and restlessness are major blocks today within our spiritual lives.—The Holy Longing, 32–33

<idle musing>
"We are more busy than bad, more distracted than nonspiritual, and more interested in the movie theater, the sports stadium, and the shopping mall and the fantasy life they produce in us than we are in church. Pathological busyness, distraction, and restlessness are major blocks today within our spiritual lives."

That sums up our lives only too well, doesn't it? And, if he had written it today, he would have added our phones…
</idle musing>

O Lord of heaven and earth and sea

541 Oldbridge. 8. 8. 8. 4.

1 O Lord of heaven and earth and sea,
   to thee all praise and glory be.
   How shall we show our love to thee
   who givest all?

2 The golden sunshine, vernal air,
   sweet flowers and fruit, thy love declare;
   when harvests ripen, thou art there,
   who givest all.

3 For peaceful homes, and healthful days,
   for all the blessings earth displays,
   we owe thee thankfulness and praise,
   who givest all.

4 For souls redeemed, for sins forgiven,
   for means of grace and hopes of heaven,
   Father, what can to thee be given,
   who givest all?

5 We lose what on ourselves we spend,
   we have as treasure without end
   whatever, Lord, to thee we lend,
   who givest all.

6 To thee, from whom we all derive
   our life, our gifts, our power to give:
   O may we ever with thee live,
   who givest all.
                         Christopher Wordsworth
                         The Methodist Hymnal 1939 edition

<idle musing>
No, not that Wordworth! He's this one's uncle! Some hymnals insert two verses:

4 Thou didst not spare thine only Son,
   but gav'st him for a world undone,
   and freely with that blessèd One
   thou givest all.

5 Thou giv'st the Holy Spirit's dower,
   Spirit of life and love and power,
   and dost his sevenfold graces shower
   upon us all.

And others insert a chorus:

We'll sing thy praise in songs of holy joy!
Thy work, O Lord, shall all our pow'rs employ!
Souls redeemed and sins forgiv'n,
For means of grace and hopes of heav'n,
Thou didst not spare thine only Son,
But freely gave that blessed One
To save us all.

</idle musing>

It's a powerful fire!

Spirituality is about properly handling the fires, those powerful energies, that flow through us. We struggle because we are naive and underestimate both the origins and the power of this fire. We think that energy is ours, and it is not. We think we can, all on our own, control it, and we cannot. There is a madness in us that comes from the god and unless we respect and relate it precisely to its divine source we will forever be either too restless or too depressed to ever fully enjoy life or we will be some mini-version of David Koresh, convinced that we are God.—The Holy Longing, 31

<idle musing>
That reference dates the book a bit, doesn't it? I linked to the Wiki version of who David Koresh was for those who don't recall. That aside, he's making a very valid point here. Augustine said the same thing 1600 years before, too. We were created for a relationship with our maker, and nothing else will suffice.
</idle musing>

Great God, we sing that mighty hand

539 Federal Street. L. M.

1 Great God, we sing that mighty hand,
   By which supported still we stand:
   The opening year thy mercy shews.
   Let mercy crown it till it close.

2 By day, by night, at home, abroad,
   Still we are guarded by our God;
   By thine incessant bounty fed,
   By thine unerring counsel led.

3 With grateful hearts the past we own;
   The future, all to us unknown,
   We to thy guardian care commit,
   And peaceful leave before thy feet.

4 In scenes exalted or depress'd,
   Be thou our joy, and thou our rest;
   Thy goodness all our hopes shall raise,
   Adored thro' all our changing days.
                         Philip Doddridge
                         The Methodist Hymnal 1939 edition

<idle musing>
A fairly popular hymn, occurring in over 480 hymnals. Hymnary.org has a fifth verse:

5 When death shall interrupt these songs,
   And seal in silence mortal tongues,
   Our helper God, in whom we trust,
   In better words our souls shall boast.

</idle musing>

Don't interrupt my depression!

In Western culture, the joyous shouting of children often irritates us because it interferes with our depression. That is why we have invented a term, hyperactivity, so that we can, in good conscience, sedate the spontaneous joy in many of our children.—The Holy Longing, 27

<idle musing>
Ouch! I think he hit on something there. Our society on the whole strongly dislikes children. Perhaps because they remind us that there is more to life than acting busy and trying to "get ahead" or make more money. Or maybe, as he says, they interrupt our depression.

Either way, we need to celebrate children!
</idle musing>

Sing to the great Jehovah’s praise!

538 Evangelist. C. M.

1. Sing to the great Jehovah’s praise!
   All praise to Him belongs:
   Who kindly lengthens out our days
   Demands our choicest songs.

2. His providence hath brought us through
   Another various year:
   We all with vows and anthems new
   Before our God appear.

3. Father, Thy mercies past we own;
   Thy still continued care;
   To Thee presenting, through Thy Son,
   Whate’er we have or own.

4. Our lips and lives shall gladly show
   The wonders of Thy love,
   While on in Jesu’s steps we go
   To see Thy face above.
                         Charles Wesley
                         The Methodist Hymnal 1939 edition

<idle musing>
Again, as is usual for Wesley's hymns, there are more verses. Cyberhymnal has them:

5. Our residue of days or hours
   Thine, wholly Thine, shall be;
   And all our consecrated powers
   A sacrifice to be:

6. Till Jesus in the clouds appear
   To saints on earth forgiven,
   And bring the grand Sabbatic year,
   The jubilee of Heaven.

</idle musing>

A healthy soul

A healthy soul, therefore, must do two things for us. First, it must put some fire in our veins, keep us energized, vibrant, living with zest, and full of hope as we sense that life is, ultimately, beautiful and worth living. Whenever this breaks down in us, something is wrong with our souls. When cynicism, despair, bitterness, or depression paralyze our energy, part of the soul is hurting. Second, a healthy soul has to keep us fixed together. It has to continually give us a sense of who we are, where we came from, where we are going, and what sense there is in all of this. When we stand looking at ourselves, confusedly, in a mirror and ask ourselves what sense, if any, there is to our lives, it is this other part of the soul, our principle of integration, that is limping.—The Holy Longing, 14

Mumble those words! (Tozer for Tuesday)

We imagine that if we say certain words, we will have power to bring good. If we say certain other words, they have power to fend off the devil, and there is safety in mumbling those words. If we fail to mumble the words, we are in for it, and if we remember to mumble the words, we are all right. That is just paganism under another form. It’s just a religious veneer at best.—A.W. Tozer, Reclaiming Christianity, 110–11

<idle musing>
Yep! And that's the big beef I have w/the "name it and claim it. Stomp on it and frame it" crowd. (Or as I heard someone else call it, "Gab it and grab it!")

Scripture is not a magic sword to be wielded as we see fit. That's not why it was given. The Holy Spirit is our shield, not some magic recitation of words. Our submission to the Holy Spirit, as Peter says, is what drives the evil one away. And by submission, I mean obedience to the promptings of the Spirit, not submission to some patriarchal system set up by power-hungry (usually) men!
</idle musing>

Ring out, wild bells, to the wild sky (Tennyson)

537 Wild Bells L. M. D.

1 Ring out, wild bells, to the wild sky,
   The flying cloud, the frosty light;
   The year is dying in the night;
   Ring out, wild bells, and let him die.
   Ring out the old, ring in the new,
   Ring, happy bells, across the snow:
   The year is going, let him go;
   Ring out the false, ring in the true.

2 Ring out a slowly dying cause,
   And ancient forms of party strife;
   Ring in the nobler modes of life,
   With sweeter manners, purer laws.
   Ring out false pride in place and blood,
   The civic slander and the spite;
   Ring in the love of truth and right,
   Ring in the common love of good.

3 Ring out old shapes of foul disease;
   Ring out the narrowing lust of gold;
   Ring out the thousand wars of old,
   Ring in the thousand years of peace.
   Ring in the valiant man and free,
   The larger heart, the kindlier hand;
   Ring out the darkness of the land,
   Ring in the Christ that is to be.
                         Alfred Tennyson
                         The Methodist Hymnal 1939 edition

<idle musing>
Yes, that Tennyson. I didn't think he had written any hymns, and it turns out that he didn't. According to hymnary.org, "Although Lord Tennyson has not written any hymns, extracts from his poems are sometimes used as such" (John Julian, Dictionary of Hymnology, Appendix, Part II, 1907). So now you know.
</idle musing>

Every choice is a renunciation

Medieval philosophy had a dictum that said: Every choice is a renunciation. Indeed. Every choice is a thousand renunciations. To choose one thing is to turn one’s back on many others. To marry one person is to not marry all the others, to have a baby means to give up certain other things; and to pray may mean to miss watching television or visiting with friends. This makes choosing hard. No wonder we struggle so much with commitment. It is not that we do not want certain things, it is just that we know that if we choose them we close off so many other things. It is not easy to be a saint, to will the one thing, to have the discipline of a Mother Teresa. The danger is that we end up more like Janis Joplin; good-hearted, highly energized, driven to try to drink in all of life, but in danger of falling apart and dying from lack of rest.—The Holy Longing, 9

Father, let me dedicate all this year to thee

535 Dedication. 7. 5. 7. 5. D.

1 Father, let me dedicate
   All this year to you,
   In whate'er my earthly state,
   In whate'er I do.
   Not from sorrow, pain, or care
   Freedom dare I claim;
   This alone shall be my prayer:
   Glorify your name.

2 Can a child presume to choose
   Where or how to live?
   Can a father's love refuse
   All the best to give?
   More you give me ev'ry day
   Than the best can claim;
   Help me trust you that I may
   Glorify your name.

3 If in mercy you prolong
   Joys that now are mine,
   If on life serene and fair
   Brighter rays may shine,
   Let my glad heart, while it sings,
   You in all proclaim
   And, whate'er the future brings,
   Glorify your name.

4 If you have for me a cross
   And its shadow come,
   Turning all my gain to loss,
   Shrouding heart and home,
   Let me think how your dear Son
   To his glory came
   And in deepest woe pray on:
   "Glorify your name."
                         Lawrence Tuttiett
                         The Methodist Hymnal 1939 edition

Another Year is Dawning

534 Bremen. 7. 6. 7. 6.

1 Another year is dawning,
   Dear Master, let it be,
   In working or in waiting,
   Another year with Thee.

2 Another year of mercies,
   Of faithfulness and grace;
   Another year of gladness,
   The shining of Thy face.

3 Another year of progress,
   Another year of praise,
   Another year of proving
   Thy presence all the days.

4 Another year of service,
   Of witness for Thy love;
   Another year of training
   For holier work above.

5 Another year is dawning,
   Dear Master, let it be,
   On earth, or else in heaven,
   Another year for Thee!
                         Frances R. Havergal
                         The Methodist Hymnal 1939 edition

O God our help in ages past

533 St. Anne. C. M.

1 O God, our Help in ages past,
   Our Hope for years to come,
   Our shelter from the stormy blast,
   And our eternal Home!

2 Under the shadow of Thy throne
   Still may we dwell secure;
   Sufficient is Thine arm alone,
   And our defense is sure.

3 Before the hills in order stood,
   Or earth received her frame,
   From everlasting Thou art God,
   To endless years the same.

4 A thousand ages, in Thy sight,
   Are like an evening gone;
   Short as the watch that ends the night,
   Before the rising sun.

5 O God. our Help in ages past,
   Our Hope for years to come,
   Be Thou our Guide while life shall last,
   And our eternal Home.
                         Isaac Watts
                         The Methodist Hymnal 1939 edition

<idle musing>
A nice rousing Isaac Watts hymn! I didn't realize that there were so many different variations in this hymn. As usual, Cyberhymnal has the most:

4. Thy Word commands our flesh to dust,
   Return, ye sons of men:
   All nations rose from earth at first,
   And turn to earth again.

6. The busy tribes of flesh and blood,
   With all their lives and cares,
   Are carried downwards by the flood,
   And lost in following years.

7. Time, like an ever rolling stream,
   Bears all its sons away;
   They fly, forgotten, as a dream
   Dies at the opening day.

8. Like flowery fields the nations stand
   Pleased with the morning light;
   The flowers beneath the mower’s hand
   Lie withering ere ‘tis night.

</idle musing>

What is a saint?

A saint is someone who can, precisely, channel powerful eros in a creative, life-giving way. Soren Kierkegaard once defined a saint as someone who can will the one thing. Nobody disputes that Mother Teresa did just that, willed the one thing—God and the poor. She had a powerful energy, but it was a very disciplined one. Her fiery eros was poured out for God and the poor. That—total dedication of everything to God and poor—was her signature, her spirituality. It made her what she was.—The Holy Longing, 8 (emphasis original)

Ten thousand times ten thousand

531 Alford. 7. 6. 8. 6. D.

1 Ten thousand times ten thousand
   In sparkling raiment bright,
   The armies of the ransomed saints
   Throng up the steeps of light:
   'Tis finished, all is finished,
   Their fight with death and sin;
   Fling open wide the golden gates,
   And let the victors in!

2 O then what raptured greetings
   On Canaan's happy shore,
   What knitting severed friendships up
   Where partings are no more!
   Then eyes with joy shall sparkle,
   That brimmed with tears of late;
   Orphans no longer fatherless,
   Nor widows desolate.

3 What rush of alleluias
   Fills all the earth and sky!
   What ringing of a thousand harps
   Bespeaks the triumph nigh!
   O day, for which creation
   And all its tribes were made;
   O joy, for all its former woes
   A thousandfold repaid!
                         The Methodist Hymnal 1939 edition
                         Henry Alford

<idle musing>
Hymnary.org adds a verse:

4 Bring near Thy great salvation,
   Thou Lamb for sinners slain;
   Fill up the roll of Thine elect,
   Then take Thy power and reign;
   Appear, Desire of nations,
   Thine exiles long for home;
   Show in the heavens Thy promised sign;
   Thou Prince and Savior, come.

</idle musing>

It's not optional!

Spirituality is not something on the fringes, an option for those with a particular bent. None of us has a choice. Everyone has to have a spirituality and everyone does have one, either a life-giving one or a destructive one. No one has the luxury of choosing here because all of us are precisely fired into life with a certain madness that comes from the gods and we have to do something with that. We do not wake up in this world calm and serene, having the luxury of choosing to act or not act. We wake up crying, on fire with desire, with madness. What we do with that madness is our spirituality.—The Holy Longing, 6

Jerusalem the golden

529 Ewing. 7. 6. 7. 6. D.

1 Jerusalem the golden,
   With milk and honey blest!
   Beneath thy contemplation
   Sink heart and voice oppressed;
   I know not, O I know not
   What joys await us there;
   What radiancy of glory,
   What light beyond compare!

2 They stand, those halls of Zion,
   All jubilant with song,
   And bright with many an angel,
   And all the martyr throng;
   The Prince is ever in them,
   The daylight is serene;
   The pastures of the blessed
   Are decked in glorious sheen.

3 O sweet and blessed country,
   the home of God’s elect!
   O sweet and blessed country,
   that eager hearts expect!
   Jesus, in mercy bring us
   to that dear land of rest,
   Who art, with God the Father,
   and Spirit, ever blessed.
                         Bernard of Cluny (11th century)
                         Tr. by John M. Neale
                         The Methodist Hymnal 1939 edition

<idle musing>
This hymn, in various forms, appears in about 900 hymnals. Cyberhymnal lists a significant number of additional verses:

3. There is the throne of David,
   and there, from care released,
   The shout of them that triumph,
   the song of them that feast;
   And they, who with their Leader,
   have conquered in the fight,
   Forever and forever
   are clad in robes of white.

5. Brief life is here our portion,
   brief sorrow, short lived care;
   The life that knows no ending,
   the tearless life, is there.
   O happy retribution!
   Short toil, eternal rest;
   For mortals and for sinners,
   a mansion with the blest.

6. That we should look, poor wanderers,
   to have our home on high!
   That worms should seek for dwellings
   beyond the starry sky!
   And now we fight the battle,
   but then shall wear the crown
   Of full and everlasting,
   and passionless renown.

7. And how we watch and struggle,
   and now we live in hope,
   And Zion in her anguish
   with Babylon must cope;
   But he whom now we trust in
   shall then be seen and known,
   And they that know and see Him
   shall have Him for their own.

8. For thee, O dear, dear country,
   mine eyes their vigils keep;
   For very love, beholding,
   thy happy name, they weep:
   The mention of thy glory
   is unction to the breast,
   And medicine in sickness,
   and love, and life, and rest.

9. O one, O only mansion!
   O paradise of joy!
   Where tears are ever banished,
   and smiles have no alloy;
   The cross is all thy splendor,
   the Crucified thy praise,
   His laud and benediction
   thy ransomed people raise.

10. Jerusalem the glorious!
   Glory of the elect!
   O dear and future vision
   that eager hearts expect!
   Even now by faith I see thee,
   even here thy walls discern;
   To thee my thoughts are kindled,
   and strive, and pant, and yearn.

11. Jerusalem, the only,
   that look’st from heaven below,
   In thee is all my glory,
   in me is all my woe!
   And though my body may not,
   my spirit seeks thee fain,
   Till flesh and earth return me
   to earth and flesh again.

12. Jerusalem, exulting
   on that securest shore,
   I hope thee, wish thee,
   sing thee, and love thee evermore!
   I ask not for my merit:
   I seek not to deny
   My merit is destruction,
   a child of wrath am I.

13. But yet with faith I venture
   and hope upon the way,
   For those perennial guerdons
   I labor night and day.
   The best and dearest Father
   who made me, and who saved,
   Bore with me in defilement,
   and from defilement laved.

14. When in His strength I struggle,
   for very joy I leap;
   When in my sin I totter,
   I weep, or try to weep:
   And grace, sweet grace celestial,
   shall all its love display,
   And David’s royal fountain
   purge every stain away.

15. O sweet and blessèd country,
   shall I ever see thy face?
   O sweet and blessèd country,
   shall I ever win thy grace?
   I have the hope within me
   to comfort and to bless!
   Shall I ever win the prize itself?
   O tell me, tell me, Yes!

16. Strive, man, to win that glory;
   toil, man, to gain that light;
   Send hope before to grasp it,
   till hope be lost in sight.
   Exult, O dust and ashes,
   the Lord shall be thy part:
   His only, His forever
   thou shalt be, and thou art.

That's way too many verses for people to sing at one time! At least now, anyway. But it makes for good devotional reading...
</idle musing>

We intend to communicate

One of the strongest claims of the [relevance] theory is that humans, by producing utterances, have the intention to communicate, a claim that is important when considered from a literary background in which deconstruction has reigned supreme. Relevance theory also provides a theoretical underpinning for human strategies of communication and, in addition, for the miscommunication that frequently occurs.—Margaret Sim, A Relevant Way to Read, 117

<idle musing>
That's the end of this short little book. I hope you learned something—or at least were reminded of things you already knew.

Next up is a book a friend of mine gave me just prior to the Covid-19 outbreak. It sat on my bookshelf, but then a while ago, I read something somewhere that reminded me that I own the book. So, I picked it up and began to slowly read through it. I hope you enjoy it. The name of the book is —The Holy Longing, by Ronald Heiser.
</idle musing>

For all the saints, who from their labor rest

527 Sarum. 10. 10. 10. 10. with Allelulias.
      (second tune) Sine Nomine. 10. 10. 10. with Allelulias.

1 For all the saints who from their labors rest,
   Who Thee by faith before the world confessed,
   Thy name, O Jesus, be forever blest.
   Alleluia! Alleluia!

2 Thou wast their Rock, their Fortress and their Might;
   Thou, Lord, their Captain in the well-fought fight;
   Thou, in the darkness drear, their one true Light.
   Alleluia! Alleluia!

3 Oh, may Thy soldiers, faithful, true, and bold,
   Fight as the saints who nobly fought of old
   And win with them the victor’s crown of gold.
   Alleluia! Alleluia!

4 O blest communion, fellowship divine,
   We feebly struggle, they in glory shine;
   Yet all are one in Thee, for all are Thine.
   Alleluia! Alleluia!

5 And when the strife is fierce, the warfare long,
   Steals on the ear the distant triumph song,
   And hearts are brave again, and arms are strong.
   Alleluia! Alleluia!

6 From earth’s wide bounds, from ocean’s farthest coast,
   Through gates of pearl, streams in the countless host,
   Singing to Father, Son and Holy Ghost,
   Alleluia! Alleluia!
                         William W. How
                         The Methodist Hymnal 1939 edition

<idle musing>
We always sang the second tune, the name of which always struck me as funny; sine nomine means "without a name," which by naming it means it isn't without a name any longer. Anyway, I was surprised to find that it is only in about 530 hymnals. Some add another two verses:

6 But lo! there breaks a yet more glorious day;
   The saints triumphant rise in bright array;
   The King of glory passes on His way.
   Alleluia! Alleluia!

8 The golden evening brightens in the west;
   Soon, soon to faithful warriors cometh rest.
   Sweet is the calm of Paradise the blest.
   Alleluia! Alleluia!

</idle musing>

A summary of a few Greek particles

I append here a brief summary of my suggestions for these particles:

Ἵνα introduces a potential state of affairs;
Ὅτι by contrast introduces an actual state of affairs, from the perspective of the speaker;
Ὡς alerts the reader to expect a representation that may not in fact be a true state of affairs;
Καίπερ constrains the logical relations possible with participles;
Γάρ supports previous material
While οὖν asserts the relevance of new material.—Margaret Sim, A Relevant Way to Read, 98

The transforming power of the gospel (Tozer for Tuesday)

If the gospel does not change a man, transform him and take the evil out of him, then he does not have the gospel in power. The gospel is a transforming power; otherwise you have a name to live and you are dead.—A.W. Tozer, Reclaiming Christianity, 102

On Jordan's stormy banks I stand

523 Varina. C. M. D.

1 On Jordan's stormy banks I stand,
   And cast a wishful eye
   To Canaan's fair and happy land,
   Where my possessions lie.
   There gen'rous fruits that never fail,
   On trees immortal grow;
   There rocks and hills, and brooks and vales,
   With milk and honey flow.

2 All o'er those wide extended plains
   Shines one eternal day;
   There God the Son forever reigns,
   And scatters night away.
   No chilling winds, nor pois'nous breath
   Can reach that healthful shore;
   Sickness and sorrow, pain and death,
   Are felt and fear'd no more.

3 When shall I reach that happy place,
   I'll be forever blest?
   When shall I see my Father's face,
   And in his bosom rest?
   Fill'd with delight my raptur'd soul
   Would here no longer stay;
   Tho' Jordan's waves around me roll,
   Fearless I'd launch away.
                         The Methodist Hymnal 1939 edition
                         Samuel Stennett

<idle musing>
This popular hymn usually breaks the verses above into six verses instead of three. There is also another verse that is sometimes inserted:

2 O the transporting rapt'rous scene,
   That rises to my sight!
   Sweet fields array'd in living green,
   And rivers of delight!
  

The 1987 Methodist Hymnal also ends each verse with a chorus:

Refrain:
   I am bound for the promised land,
   I am bound for the promised land;
   oh, who will come and go with me?
   I am bound for the promised land.

His bio (linked above) contains this statement, which although probably true isn't exactly what I would hope any bio of me would say if I were a hymnwriter!

His poetical genius was not of the highest order, and his best hymns have neither the originality nor the vigour of some of his grandfather's. The following, however, are pleasing in sentiment and expression, and are in common use more especially in Baptist congregations (a list of hymns follows)

</idle musing>

More on οὖν

The procedural instruction that the particle οὖν gives is: ‘this is still relevant’! In other words it encourages the reader to proceed with the text in the belief that the new information is pertinent and directly related to what has gone before. This is particularly necessary if there has been a small digression, as frequently (but not always) happens before the introduction of οὖν.—Margaret Sim, A Relevant Way to Read, 96

Sound familiar?

The “mobilizing passions” of fascism: (1) a sense of overwhelming crisis beyond the reach of any traditional solutions; (2) the primacy of the group, toward which one has duties superior to every right, whether individual or universal, and the subordination of the individual to it; (3) the belief that one’s group is a victim, a sentiment that justifies any action, without legal or moral limits, against its enemies, both internal and external; (4) dread of the group’s decline under the corrosive effects of individualistic liberalism, class conflict, and alien influences; (5) the need for closer integration of a purer community, by consent if possible, or by exclusionary violence if necessary; (6) the need for authority by natural chiefs (always male), culminating in a national chieftain who alone is capable of incarnating the group’s historical destiny; (7) the superiority of the leader’s instincts over abstract and universal reason; (8) the beauty of violence and the efficacy of will, when they are devoted to the group’s success; (9) the right of the chosen people to dominate others without restraint from any kind of human or divine law, right being decided by the sole criterion of the group’s prowess within a Darwinian struggle.—Robert O. Paxton, The Anatomy of Fascism (New York: Knopf, 2004), 219–20.

<idle musing>
Let those who have ears, hear! Note the date of publication, over ten years before #45.
</idle musing>

It singeth low in every heart

521 Auld Lang Syne. C. M. D.

1 It singeth low in every heart,
   We hear it each and all;
   A song of those who answer not,
   However we may call.
   They throng the silence of the breast;
   We see them as of yore,
   The kind, the true, the brave, the sweet,
   Who walk with us no more.

2 ’Tis hard to take the burden up,
   When these have laid it down;
   They brightened all the joy of life,
   They softened every frown.
   But, O ’tis good to think of them
   When we are troubled sore;
   Thanks be to God that such have been,
   Though they are here no more!

3 More homelike seems the vast unknown
   Since they have entered there;
   To follow them were not so hard,
   Wherever they may fare.
   They cannot be where God is not,
   On any sea or shore;
   Whate’er betides, Thy love abides,
   Our God, for evermore.
                         John W. Chadwick
                         The Methodist Hymnal 1939 edition

<idle musing>
This hymn only occurs in sixty-four hymnals. Most versions break the verses into two halves—hence the Methodist hymnal's "D" in the meter, which means doubled.
</idle musing>

Abide with me

520 Eventide. 10. 10. 10. 10.

1 Abide with me; fast falls the eventide;
   The darkness deepens; Lord, with me abide
   When other helpers fail and comforts flee,
   Help of the helpless, O abide with me.

2 Swift to its close ebbs out life's little day;
   Earth's joys grow dim; its glories pass away;
   Change and decay in all around I see;
   O Thou who changest not, abide with me.

3 I need Thy presence ev'ry passing hour;
   What but Thy grace can foil the tempter's pow'r?
   Who, like Thyself, my guide and stay can be?
   Through cloud and sunshine, O abide with me.

4 I fear no foe, with Thee at hand to bless;
   Ills have no weight, and tears no bitterness.
   Where is death's sting? Where, grave, thy victory?
   I triumph still, if Thou abide with me.

5 Hold Thou Thy cross before my closing eyes;
   Shine through the gloom and point me to the skies;
   Heav'n's morning breaks, and earth's vain shadows flee;
   In life, in death, O Lord, abide with me.
                         Henry F. Lyte
                         The Methodist Hymnal 1939 edition

Servant of God, well done!

518 Mornington. S. M.

1 Servant of God, well done!
   Thy glorious warfare's past;
   The battle's fought, the race is won,
   And thou art crowned at last.

2 With saints enthroned on high,
   Thou dost thy Lord proclaim,
   And still to God salvation cry,
   Salvation to the Lamb!

3 O happy, happy soul!
   In ecstasies of praise,
   Long as eternal ages roll,
   Thou seest thy Saviour's face.

4 Redeemed from earth and pain,
   Ah! when shall we ascend
   And all in Jesus' presence reign
   With our translated friend!
                         Charles Wesley
                         The Methodist Hymnal 1939 edition

<idle musing>
Not one of Wesley's more popular hymns, occurring in about 80 hymnals. As usual with hymns by Wesley, there are more verses. Cyberhymnal adds these:

2. Of all thy heart’s desire
   Triumphantly possessed;
   Lodged by the ministerial choir
   In thy Redeemer’s breast.

3. In condescending love,
   Thy ceaseless prayer He heard;
   And bade thee suddenly remove
   To thy complete reward.

4. Ready to bring the peace,
   Thy beauteous feet were shod,
   When mercy signed thy soul’s release,
   And caught thee up to God.

8. Come, Lord, and quickly come!
   And, when in Thee complete,
   Receive Thy longing servants home,
   To triumph at Thy feet.

</idle musing>

Context, context, context

[Concerning οὖν] As with the other particles, we do not interpret utterances by deciphering a code, but by a process of inferencing which may use semantic concepts but which then draws out implications from contextual and encyclopaedic information. Putting it simply, it is not the ‘meaning’ of individual words that give understanding of utterances, but the whole background of shared knowledge between speaker and hearer as well as the surrounding narrative.—Margaret Sim, A Relevant Way to Read, 96

Lord, it belongs not to my care

516 St. Agnes. C. M.

1 Lord, it belongs not to my care
   whether I die or live:
   To love and serve Thee is my share,
   And this Thy grace must give.

2 If life be long, I will be glad
   That I may long obey:
   If short, yet why should I be sad
   To soar to endless day.

3 Christ leads me through no darker rooms
   That He went through before;
   He that into God's kingdom comes
   Must enter by this door.

4 Come, Lord, when grace hath made me meet
   Thy blessed face to see;
   For if Thy work on earth be sweet,
   What will Thy glory be?

5 My knowledge of that life is small:
   The eye of faith is dim;
   But 'tis enough that Christ knows all
   And I shall be with Him.
                         Richard Baxter
                         The Methodist Hymnal 1939 edition

<idle musing>
I wasn't aware that Richard Baxter wrote any hymns, but it appears he wrote about two dozen, this being the most popular one, occurring about 240 hymnals. The American Lutheran Hymnal omits our verse 2 and inserts a different verse later:

4 There shall we end our sad complaints
   And weary, sinful days;
   And join with the triumphant saints
   That sing Jehovah's praise.

</idle musing>

But is it true?

When something is presented as a ‘state of affairs’ it does not necessarily mean that it is true, but that the speaker is presenting it as true. The speaker may himself believe that the statement is true but be mistaken in that belief. ὅτι was dealt with earlier when considering the way in which humans represent the words of others, but it is worth mentioning again here. It is clearly related to the use of ἵνα, but in this context it guides a hearer in interpreting what follows as an actual, rather than a potential, state of affairs.—Margaret Sim, A Relevant Way to Read, 81 (emphasis original)

I'll praise my Maker, whilst I've breath

513 Old 113th (Lucerne). 6. 8. 8. 8. 8. 8.

1 I'll praise my Maker, whilst I've breath;
   And, when my voice is lost in death,
   Praise shall employ my nobler pow'rs.
   My days of praise shall ne'er be past
   Whilst life and thought and being last,
   or immortality endures.

2 Happy the man, whose hopes rely
   on Israel's God, who made the sky
   and earth and seas with all their train.
   His truth for ever stands secure,
   He saves th' oppress'd, he feeds the poor;
   And none shall find his promise vain.

3 The Lord pours eye-sight on the blind;
   the Lord supports the fainting mind
   and sends the lab'ring conscience peace;
   He helps the stranger in distress,
   the widowed and the fatherless,
   and grants the pris'ner sweet release.

4 I'll praise him, while he lends me breath;
   And, when my voice is lost in death,
   Praise shall employ my nobler pow'rs.
   My days of praise shall ne'er be past
   Whilst life and thought and being last,
   or immortality endures.
                         Isaac Watts
                         Alt. by John Wesley
                         The Methodist Hymnal 1939 edition

<idle musing>
I always find it ironic that John Wesley put in the foreword to his hymnals that no one was to tamper with the words of any song he or Charles had written—yet he was only too ready to modify the work of others!

This hymn has a couple of other verses. I'm not sure how much is original to Watts and how much is Wesley's alterations. You can research to your heart's delight by going here.

2 Why should I make a man my trust?
   Princes must die and turn to dust;
   Vain is the help of flesh and blood;
   Their breath departs, their pomp and power
   And thoughts all vanish in an hour,
   Nor can they make their promise good.

5 He loves his saints, he knows them well,
   But turns the wicked down to hell;
   Thy God, O Zion ever reigns:
   Let every tongue, let every age,
   In this exalted work engage:
   Praise him in everlasting strains.

</idle musing>

Actual vs. potential state of affairs (Greek)

The particle ὅτι may be usefully regarded as operating in a manner parallel to that of ἵνα but giving procedural instructions to a reader or hearer to read the following text as describing an actual state of affairs, rather than the potential one ἵνα introduces. In simple terms, ὅτι introduces a description of a situation, Whereas ἵνα introduces a potential situation: what the speaker or subject wants to see happening or thinks should be happening. Here the mood of the verbs in the corresponding clauses supports this analysis with the indicative indicating ‘fact’ — as presented by the speaker or subject — and the subjunctive indicating potentiality.—Margaret Sim, A Relevant Way to Read, 80 (emphasis original)

O God of love, O King of peace, Make wars throughout the world to cease (hymn)

511 Theodore. L. M.

1 O God of love, O King of peace,
   Make wars throughout the world to cease;
   The wrath of sinful man restrain,
   Give peace, O God, give peace again.

2 Remember, Lord, Thy works of old,
   The wonders that our fathers told,
   Remember not our sin's dark stain,
   Give peace, O God, give peace again.

3 Whom shall we trust but Thee, O Lord?
   Where rest but on Thy faithful word?
   None ever called on Thee in vain,
   Give peace, O God, give peace again.

4 Where saints and angels dwell above
   All hearts are knit in holy love;
   O bind us in that heavenly chain,
   Give peace, O God, give peace again.
                         Henry W. Baker
                         The Methodist Hymnal 1939 edition

<idle musing>
A very good hymn for our times!
</idle musing>

Those Greek particles

There are some small words in Greek that are very helpful guides in interpreting the phrases or clauses that they introduce. Traditionally, they have been read as if they have a fixed lexical meaning, and this has led to some difficult translations both logically and theologically, in which a theological agenda has been pinned on a fixed lexical meaning that the language cannot sustain. Relevance theory deals with such words as giving procedural instructions to a reader or hearer to process the following phrase, clause or sentence in a certain way. In other words, it constrains the range of possible meanings and gives clues to the reader about the communicative intention of the author. The assumption is that these are present in the text to make something ostensive.—Margaret Sim, A Relevant Way to Read, 71

Who owns whom? (Tozer for Tuesday)

As long as we imagine that we own anything, that thing will curse us. As soon as we know that we own nothing, it is God’s. That is what happens to a man when he becomes a Christian.—A.W. Tozer, Reclaiming Christianity, 101

Come Peace of God, and dwell again on earth

510 Pax. 10. 10. 10. 10.

1 Come Peace of God, and dwell again on earth.
   Come, with the calm that hailed Thy Prince's birth.
   Come with the healing of Thy gentle touch.
   Come, Peace of God, that this world needs so much.

2 Break every weapon forged in fires of hate.
   Turn back the foes that would assail Thy gate:
   Where fields of strife lie desolate, and bare,
   Take thy sweet flow'rs of peace and plant them there.

3 Bring selfish lives from shadowlands of loss,
   Into the radiance of the Savior's Cross.
   Where in that gift so precious, yet so lone,
   Life finds its brotherhood and love its throne.

4 Come! blessed peace, as when, in hush of eve,
   God's benediction falls on souls who grieve:
   As shines a star when weary day departs.
   Come! Peace of God, and rule within our hearts.
                         May Rowland
                         The Methodist Hymnal 1939 edition

<idle musing>
I don't recall ever singing this hymn, but I love the sentiments of it—and we especially need this prayer—because it really is a prayer more than a hymn—answered in our world right now.

It wasn't surprising to me that this hymn isn't very popular—peace hymns rarely are. But I was surprised that it only occurs in five(!) hymnals.
</idle musing>

How to recognize irony

It is the fact that there is no linguistic marker to introduce irony which makes its identification so difficult. The playwright Tom Stoppard is quoted as saying that there should be a typeface for irony since readers so often fail to recognise it and thereby either misunderstand the speaker’s words or regard him as a liar! The need for irony to be recognised is obvious: if we attribute to a speaker thoughts or opinions that he does not hold then we are misrepresenting him, and in biblical text this is very serious.—Margaret Sim, A Relevant Way to Read, 54–55

In Christ there is no east or west

507 St. Peter. C. M.

1 In Christ there is no east or west,
   in him no south or north,
   but one great fellowship of love
   throughout the whole wide earth.

2 In Christ shall true hearts ev’rywhere
   their high communion find.
   His service is the golden cord
   close binding humankind.

3 Join hands, then, people of the faith,
   whate’er your race may be.
   All children of the living God
   are surely kin to me.

4 In Christ now meet both east and west,
   in him meet south and north.
   All Christly souls are joined as one
   throughout the whole wide earth.
                         John Oxenham
                         The Methodist Hymnal 1939 edition

<idle musing>
I've always loved this hymn—yes the tune fits it well, but the theology of it, the broad expanse of inclusion speaks of the wideness in God's mercy, grace, and love. I was surprised to see that it's only in about 325 hymnals.

I also didn't know that John Oxenham is a pseudonymn for William Arthur Dunkerly.
</idle musing>

God the omnipotent!

505 Russian Hymn. 11. 10. 11. 9.

1 God, the Omnipotent! King who ordainest
   Thunder Thy clarion, and lightning Thy sword!
   Show forth Thy pity on high where Thou reignest;
   Give to us peace in our time, O Lord!

2 God, the All-Merciful! earth hath forsaken
   Meekness and mercy, and slighted Thy word;
   Let not Thy wrath in its terror awaken;
   Give to us peace in our time, O Lord!

3 God the All-rightous One! man hath defied Thee;
   Yet to eternity standeth Thy word
   Falsehood and wrong shall not tarry beside Thee;
   Give to us peace in our time, O Lord!

4 So will Thy people, with thankful devotion,
   Praise Him who sav’d them from peril and sword!
   Shouting in chorus, from ocean to ocean,
   Peace to th’nations and praise to the Lord!
                         Henry F. Chorley
                         John Ellerton
                         The Methodist Hymnal 1939 edition

<idle musing>
What a mess this hymn is! For being a relatively recent hymn and only in 200 or so hymnals, it seems every hymnal has a different set of verses and arranges them differently. Further, I haven't been able to figure out how John Ellerton is associated with the hymn.

Despite all that, it seems a very appropriate prayer/hymn for our times, although I couldn't help but see the irony in the tune being titled Russian Hymn!
</idle musing>

Break, day of God, O break!

504 Darwall. 6. 6. 6. 6. 8. 8.

1 Break, day of God, O break!
   The night has lingered long,
   our hearts with sighing wake;
   we weep for sin and wrong:
   O bright and Morning star, draw near;
   O Sun of Righteousness, appear.

2 Break, day of God, O break!
   The earth with strife is worn;
   the hills with thunder shake,
   hearts of the people mourn:
   break, day of God, sweet day of peace,
   and bid the shout of warriors cease.

3 Break, day of God, O break,
   like to the days above!
   Let purity awake,
   and faith, and hope, and love.
   But lo! We see the brightening sky;
   the golden morn is drawing nigh.
                         Henry Burton
                         The Methodist Hymnal 1939 edition

<idle musing>
And I thought yesterday's was relatively unknown! Today's only occurs in a paltry six hymnals. the author wrote quite a number of hymns, but none of them reached any level popularity. And once again, I don't recall ever singing this one. Maybe tomorrow's hymn will be better known!
</idle musing>

Understanding the intent of the author

The understanding that literalness is not normative opens the way for an acceptance of all utterance as ‘close’ or ‘loose’ resemblance, and a new appreciation of the role of metaphor, as well as echo and allusion, is an important insight in interpreting the communicative intention of an author or text.—Margaret Sim, A Relevant Way to Read, 51

There’s a voice in the wilderness crying

503 Hereford. Irregular.

1. There’s a voice in the wilderness crying,
   A call from the ways untrod:
   Prepare in the desert a highway,
   A highway for our God!
   The valleys shall be exalted,
   The lofty hills brought low;
   Make straight all the crooked places,
   Where the Lord our God may go!

2. O Zion, that bringest good tidings,
   Get thee up to the heights and sing!
   Proclaim to a desolate people
   The coming of their King.
   Like the flowers of the field they perish,
   The works of men decay,
   The power and pomp of nations
   Shall pass like a dream away.

3. But the word of our God endureth,
   The arm of the Lord is strong;
   He stands in the midst of nations,
   And He will right the wrong.
   He shall feed His flock like a shepherd,
   And fold the lambs to His breast;
   In pastures of peace He’ll lead them,
   And give to the weary rest.

4. There’s a voice in the wilderness crying,
   A call from the ways untrod:
   Prepare in the desert a highway,
   A highway for our God!
   The valleys shall be exalted,
   The lofty hills brought low;
   Make straight all the crooked places,
   Where the Lord our God may go!
                         James L. Milligan
                         The Methodist Hymnal 1939 edition

<idle musinging>
Well, I'm managing to keep with my tradition of choosing relatively unknown hymns! This one occurs in only about twenty-four hymnals! And I must admit, I don't recall ever actually singing it.
</idle musing>