Savior, more than life to me

236 Every Day and Hour. 7. 9. 7. 9. with Refrain.

1 Savior, more than life to me,
   I am clinging, clinging close to Thee;
   Let Thy precious blood applied,
   Keep me ever, ever near Thy side.

Refrain:
   Ev'ry day, ev'ry hour,
   Let me feel thy cleansing pow'r;
   May Thy tender love to me
   Bind me closer, closer, Lord, to Thee.

2 Through this changing world below,
   Lead me gently, gently as I go;
   Trusting Thee, I cannot stray,
   I can never, never lose my way. [Refrain]

3 Let me love Thee more and more,
   Till this fleeting, fleeting life is o'er;
   Till my soul is lost in love,
   In a brighter, brighter world above. [Refrain]
                         Fanny Crosby
                         The Methodist Hymnal 1939 edition

Augustine on creation, part 3 (final)

Although Augustine clearly believes that creation involves the universe having a beginning, he does not limit God’s creative activity to that beginning. God’s creation activity continues, both in the sense that he maintains and conserves the world in existence, and in the sense that God’s creative activity includes bringing into existence processes that continue over time.—Evans, A History of Western Philosophy, 142

Selling out

Tozer criticized those churches that adopted the methods of the world in order to accomplish the agenda and goals of God. He pointed out three things that he believed were diametrically opposed to the work of the Holy Spirit in the local church: (1) the methods of big business, (2) the methods of show business, and (3) the methods of Madison Avenue advertisers. Along with this, he charged that the spirit of modern evangelism seemed to be foreign to that of the New Testament. By all costs, he believed that the Church must return to New Testament principles.—A.W. Tozer, Reclaiming Christianity, 11

<idle musing>
Not a lot has changed for the better since the 1950s, has it? If anything, the things that he was concerned about have only become more prevalent.

Can you imagine the thunder from the pulpit if he were around today?
</idle musing>

My Jesus I love thee

234 Gordon. 11. 11. 11. 11.

1 My Jesus, I love thee, I know thou art mine;
   for thee all the follies of sin I resign;
   my gracious Redeemer, my Savior art thou;
   if ever I loved thee, my Jesus, 'tis now.

2 I love thee because thou hast first loved me
   and purchased my pardon on Calvary's tree;
   I love thee for wearing the thorns on thy brow;
   if ever I loved thee, my Jesus, 'tis now.

3 In mansions of glory and endless delight,
   I'll ever adore thee in heaven so bright;
   I'll sing with the glittering crown on my brow:
   If ever I loved thee, my Jesus, 'tis now.
                         William R. Featherstone
                         The Methodist Hymnal 1939 edition

<idle musing>
I didn't learn this hymn until I heard it on Jamie Owens (Collins) second album Growing Pains. She sings it with all four verses, not just the three that the Methodist hymnal included. It quickly became a favorite of mine. Here's the verse that the hymnal excised:

3 I'll love thee in life, I will love thee in death,
   and praise thee as long as thou lendest me breath,
   and say when the deathdew lies cold on my brow:
   If ever I loved thee, my Jesus, 'tis now.

Hymnary.org has an interesting note that it is also attributed to a certain James H. Duffel, about whom we know almost nothing. This is the only hymn attributed to him, which is also true of Featherstone. </idle musing>

More Augustine and creation

Creation for Augustine is also ad extra; that is, God creates the world not from his own nature but as something distinct from himself. (This is a view that is increasingly challenged by some contemporary theologians who have adopted “panentheism.”) God is immanent in creation in the sense that it reflects his nature. He is present in all of the world in the sense that he is aware of it all and can act at any time and any place, but the creation must be clearly distinguished from the Creator.—Evans, A History of Western Philosophy, 142

Savior and/or Lord?

<idle musing>
Yesterday we finished going through the previous Tozer book. Next Tuesday will begin excerpts from Reclaiming Christianity, which unfortunately is now only available as an ebook. I have the paperback from when it was first released, so the pagination will be from that.

But, before we get to the Tozer, the editor has a preface, so for the next two days, I'll be pulling from that. Here's the first one:
</idle musing>

Tozer also emphasized the biblical truth that there can be no Savior without Lordship. His comments flew in the face of the idea that a person could accept Jesus Christ as Savior without accepting Him as the Lord of his or her life. That idea, according to Tozer, was a great fallacy within the evangelical Church. He emphasized as much as possible the fact that Jesus Christ is both Savior and Lord. There cannot be a divided Christ. To proclaim a divided Christ is to destroy the foundation of the Church.—A.W. Tozer, Reclaiming Christianity, 11

Jesus calls us, o'er the tumult

233 Galilee. 8. 7. 8. 7.

1 Jesus calls us, o'er the tumult
   of our life's wild, restless sea;
   Day by day that voice still calls us,
   saying, "Christian, follow me."

2 Jesus calls us from the worship
   of the treasures we adore,
   From each idol that would keep us,
   saying, "Christian, love me more."

3 In our joys and in our sorrows,
   days of toil and hours of ease,
   Jesus calls, in cares and pleasures,
   "Christian, love me more than these."

4 Jesus calls us! By your mercies,
   Savior, may we hear your call,
   Give our hearts to your obedience,
   serve and love you best of all.
                         Cecil F. Alexander
                         The Methodist Hymnal 1939 edition

<idle musing>
I don't recall ever singing this hymn, but it appears in over 900 hymnals. Strange how hymns you think everyone should know are in less than 200 hymnals, and other ones, that you never heard, are in so many. It just reflects the traditions that we are familiar with.

Also, according to hymnary.org, there is another verse, inserted after verse 1:

2 As of old, Saint Andrew heard it
   by the Galilean lake,
   Turned from home and toil and kindred,
   leaving all for Jesus' sake.

Incidentally, you should check out the biography of the writer; here's a brief snippet:

She showed her concern for disadvantaged people by traveling many miles each day to visit the sick and the poor, providing food, warm clothes, and medical supplies. She and her sister also founded a school for the deaf.

I wonder if anyone has written a study of the women hymnwriters of the 19th century? Seems it would be a fruitful study.
</idle musing>

Augustine and Creation

In Augustine’s thought creation takes the place of Plotinian emanation. God’s creation is not a necessary effusion of his being, but a free and sovereign act. Besides being free, God's creation is ex nihilo, out of nothing, rather than, as in Plato’s Timaeus, a reworking of a preexistent material reality. Since matter is itself God’s creation, Augustine maintains that matter itself is not bad or evil. It is true that it is bad to place more value on the material and visible than on the nonphysical and invisible. God is more important than God’s creation. However, that creation is material is not in itself a bad thing. Thus Augustine moves away from the Platonic view that evil is the result of the immaterial soul’s being embodied.—Evans, A History of Western Philosophy, 142

Go to Bethel…

Amos [4:4–5] exposes the hidden darkness of these seemingly good activities and good people. Because the sacrifices and offerings have been acquired through violence and injustice, they sin and blaspheme God by thanking him with that which comes at the expense of God’s justice. Thus, the more they offer these sacrifices and offerings, the more they sin, and the more they indict themselves. With poetic flourish, Amos exposes the false exterior of the people’s thankful state and judges them for their true nature of injustice, false pretense, and delusion.—Kevin Chau, in Devotions on the Hebrew Bible, 89-90

With charity for all and hatred for none (Tozer for Tuesday)

Let us by the grace of God, with charity for all and hatred for none, but determination to be loyal to truth if it kills us, put our chin a little higher and our knees a little lower, and let’s look a little further into the throne of God, for Jesus Christ sits at the right hand of God the Father Almighty. And let us be courageous, attentive, severe but kind. Let us pray in the Holy Ghost, keep ourselves in the love of God, build ourselves up in the most holy faith and win all we can until the day of the glory and the song.—A.W. Tozer, Living as a Christian, 222

I need thee ev'ry hour

232 I Need Thee Every Hour. 6. 4. 6. 4. with Refrain.

1 I need Thee ev'ry hour,
   Most gracious Lord;
   No tender voice like Thine
   Can peace afford.

Refrain: I need Thee, oh, I need Thee;
   Ev'ry hour I need Thee;
   Oh, bless me now, my Savior,
   I come to Thee.

2 I need Thee ev'ry hour,
   Stay Thou nearby;
   Temptations lose their pow’r
   When Thou art nigh. [Refrain]

3 I need Thee ev'ry hour,
   In joy or pain;
   Come quickly and abide,
   Or life is vain. [Refrain]

4 I need Thee ev'ry hour,
   Teach me Thy will;
   And Thy rich promises
   In me fulfill. [Refrain]
                         Annie S. Hawks
                         The Methodist Hymnal 1939 edition

Tertullian and philosophy

Tertullian is often interpreted as an irrational fideist who rejected reason altogether, and is frequently regarded as the source of the phrase Credo quia absurdum (“I believe what is absurd,” sometimes altered to “I believe because it is absurd”). However, this quotation is actually not to be found in Tertullian’s extant writings. The quotation is, however, in the spirit of Tertullian, who often glories in paradoxical overstatement. For example, he says that the resurrection of Christ is “certain because it is impossible.” However, when one looks at such passages in context it is clear that Tertullian is not rejecting reason altogether, but emphasizing the ways in which human thinking that is not shaped by revelation goes awry. In fact, he emphasizes the rationality of God throughout his writings. Human thinking is distorted by human sinfulness, and thus if we are to gain true wisdom we must receive it from God, who thus makes it possible for ordinary, uneducated people to gain an understanding of salvation.—Evans, A History of Western Philosophy, 128

Pass me not, O gentle Savior

231 Pass Me Not. 8.5.8.5. with Refrain.

1 Pass me not, O gentle Savior,
   Hear my humble cry,
   While on others Thou art calling,
   Do not pass me by.

Refrain:
   Savior, Savior,
   Hear my humble cry;
   While on others Thou art calling,
   Do not pass me by.

2 Let me at a throne of mercy
   Find a sweet relief;
   Kneeling there in deep contrition,
   Help my unbelief. [Refrain]

3 Trusting only in Thy merit,
   Would I seek Thy face;
   Heal my wounded, broken spirit,
   Save me by Thy grace. [Refrain]

4 Thou the Spring of all my comfort,
   More than life to me,
   Whom have I on earth beside Thee?
   Whom in heav'n but Thee? [Refrain]
                         Fanny J. Crosby
                         The Methodist Hymnal 1939 edition

<idle musing>
While I knew quite a bit about Fanny Crosby, I never realized she wrote under pseudonymns. Check out the link to see them. She also was the first woman to speak publicly in the Senate chamber! Quite an accomplishment for a woman, let alone a blind one, in the 19th century.
</idle musing>

I lay my sins on Jesus

230 St. Hilda. 7. 6. 7. 6. D.

1 I lay my sins on Jesus,
   the spotless Lamb of God;
   He bears them all, and frees us
   from the accursed load;
   I bring my guilt to Jesus,
   to wash my crimson stains
   white in His blood most precious,
   till not a spot remains.

2 I lay my wants on Jesus;
   all fullness dwells in Him;
   He heals all my diseases,
   He doth my soul redeem;
   I lay my griefs on Jesus,
   my burdens and my cares;
   He from them all releases,
   He all my sorrow shares.

3 I long to be like Jesus,
   meek, loving, lowly, mild;
   I long to be like Jesus,
   the Father's holy Child;
   I long to be with Jesus
   amid the heav'nly throng,
   to sing with saints His praises,
   to learn the angels' song
                         Horatius Bonar
                         The Methodist Hymnal 1939 edition

<idle musing>
Hymnary.org inserts a verse after verse 2:

3 I rest my soul on Jesus,
   this weary soul of mine;
   His right hand me embraces,
   I on His breast recline.
   I love the Name of Jesus,
   Immanuel, Christ, the Lord;
   like fragrance on the breezes
   His Name abroad is poured.

</idle musing>

And can it be?

229 Fillmore. 8. 8. 8. 8. 8. 8.

1 And can it be that I should gain
   An int'rest in the Savior's blood?
   Died He for me, who caused His pain?
   For me, who Him to death pursued?
   Amazing love! how can it be
   That Thou, my God, should die for me?

2 Long my imprisoned spirit lay
   Fast bound in sin and nature's night;
   Thine eye diffused a quick'ning ray,
   I woke, the dungeon flamed with light;
   My chains fell off, my heart was free;
   I rose, went forth and followed Thee.

3 No condemnation now I dread;
   Jesus, and all in Him is mine!
   Alive in Him, my living Head,
   And clothed in righteousness divine,
   Bold I approach th'eternal throne,
   And claim the crown, through Christ my own.
                         Charles Wesley
                         The Methodist Hymnal 1939 edition

<idle musing>
Weird that this hymnal only includes three verses. Most have five—and that's the version I usually recall. But, I'm fairly certain that's because it was a favorite at Asbury, and we sang all five. Here are the other two, which contain excellent theology (as do most Wesley hymns!):

2 'Tis mystery all! Th'Immortal dies!
   Who can explore His strange design?
   In vain the firstborn seraph tries
   To sound the depths of love divine!
   'Tis mercy all! let earth adore,
   Let angel minds inquire no more.

3 He left His Father's throne above,
   So free, so infinite His grace;
   Emptied Himself of all but love,
   And bled for Adam's helpless race;
   'Tis mercy all, immense and free;
   For, O my God, it found out me.

And most hymnals also contain the refrain:

Amazing love! how can it be
That Thou, my God, should die for me!

One of my favorite renditions was one that I first heard at a friend's place; they had a recording of the Spring Arbor Free Methodist choir singing it in four-part harmony. Marvelous!
</idle musing>

Aristotle's God vs. the Christian God

However, it is important to see the differences between Aristotle’s God and the kind of God Christians believe in. Although many Christians do believe that God is perfect and unchangeable, they do not think of God as thinking only of himself, but as involved in his creation. The Christian God is not just an object of love and desire, but a Creator who brings the universe into existence and is responsible for its continued existence and providential care. Of course Christians believe that God exists in three persons and that one of these persons ultimately became incarnate as Jesus of Nazareth. Such views are not only absent from Aristotle, but it is likely he would have found them inconceivable had he known about them.—Evans, A History of Western Philosophy, 85–86

A closer walk

228 Naomi. C. M.

1 O for a closer walk with God,
   a calm and heav'nly frame,
   a light to shine upon the road
   that leads me to the Lamb!

2 Where is the blessedness I knew
   when first I sought the Lord?
   Where is the soul refreshing view
   of Jesus and His Word?

3 What peaceful hours I then enjoyed!
   How sweet their mem'ry still!
   But they have left an aching void
   the world can never fill.

4 Return, O holy Dove, return,
   sweet messenger of rest;
   I hate the sins that made Thee mourn,
   and drove Thee from my breast.

5 The dearest idol I have known,
   whate'er that idol be,
   help me to tear it from Thy throne
   and worship only Thee.

6 So shall my walk be close with God,
   calm and serene my frame;
   so purer light shall mark the road
   that leads me to the Lamb.
                         William Cowper
                         The Methodist Hymnal 1939 edition

Socrates

To live well is to live reflectively; we cannot seek for virtue or wisdom or courage without understanding them. In the Apology Socrates goes so far as to claim that “the unexamined life is not worth living.”—Evans, A History of Western Philosophy, 47

Come, we that love the Lord

227 St. Thomas. S. M.

1 Come, we that love the Lord,
   and let our joys be known;
   join in a song with sweet accord,
   and thus surround the throne.

2 Let those refuse to sing
   who never knew our God;
   but children of the heav'nly King
   may speak their joys abroad.

3 The hill of Zion yields
   a thousand sacred sweets
   before we reach the heav'nly fields,
   or walk the golden streets.

4 Then let our songs abound,
   and every tear be dry;
   we're marching through Emmanuel's ground
   to fairer worlds on high.
                         Isaac Watts
                         The Methodist Hymnal 1939 edition

Getting your goat

I'm copyediting a book for Lockwood Press, Cattle, Sheep, Goats, and Pigs in Pharaonic Egypt: A View from the Herd (it's not on the website yet), that will be appearing next year. The final paragraph in chapter 12, on goats, is too good not to share:

I include labor under goats because a recent article appeared by Donna Sutliff (2019) that suggests that goats may have been domesticated for use as pack animals, or, at the very least, their ability to carry loads was quickly appreciated and used in the Neolithic. Sutliff provides only two modern examples of the use of goats as pack animals. The first is in Tibet and the second in North America where, according to Sutliff, hiking with pack goats is a popular “American Pastime.” She cites several authors who have dismissed the idea and I would like to join them.

For the record: I can't see goats being used as pack animals!