39 one of the most important factors in Christian growth is the Holy spirit's revelation of the self-life to the believer. self is the fleshly, carnal life of nature, the life of the first adam - 'dead in trespasses and sins' (Ephesians 2.1); thoroughly corrupt before god (galatians 5.19-21); the life in which there is no good thing in the sight of God (rom. 7.18). nowhere do spiritual principles mean more than here. Plato, with his 'know thyself', was more right than he knew, but still only half right. paul, with God's 'Not I, but Christ', was all right!
for one to get beyond just knowing about the Lord Jesus, and enter into a consistent and growing personal knowledge of and fellowship with Him, one must FIRST come to know oneself. introspection is not involved here - the Holy Spirit uses experiential revelation,. first, the believer learns 'Not I', then, 'but Christ'. first, 'except a corn of wheat fall into the ground and die, it abideth alone', then 'but if it die, it bringeth forth much fruit' (john 12.24) first, 'alway delivered unto death', then, 'that the life also of Jesus might be made manifest'. (II corinthians 4.11) in service: first, 'death worketh in us', then, 'but life in you'. (v12) all resurrection life springs out of death, else it would not be resurrection life - His risen life. rom. 6.5,6 we are to yield ourselves to God as those who are alive from the dead. v13
for some years now the evangelistic scene has been dominated by a conversion known as 'commitment', which often, sad to say, amounts to little more than a spiritual miscarriage. when there is a bit of life it usually blossoms overnight into full bloom and soon becomes heavy with the fruit of 'dynamic', 'radiant', personality coupled with busy, rushing service. the tragedy of this sort of thing is that self is at home
40 and thrives in the glow of it all, and is rarely found out for what it really is. all is indiscriminate 'hearts and flowers'.
the healthy new birth, based on deep conviction of sin and repentance toward god, starts out clear and strong with love and devotion to the Savior. but, before long, there comes the sickening realization of an element within that pulls one back to self-centeredness, to the world, to the rule of the law, to sin. this learning by heartbreaking experience of the utter sinfulness and reigning power of self in everyday christian life, is the means whereby we come to know that Lord Jesus beyond the birth phase - as our Savior; on to the growth-phase - as our Lord and Life. 'to me to live is Christ'. no believer will truly come to know the Lord Jesus as his Life until he knows by experience the deadly self-life deep within for what it is.
at a Spiritual Life Conference many years ago, Dr. C.I Schofield said, 'not everyone, by any means, has had the experience of the seventh of romans, that agony of conflict, of desire to do what we cannot do, of longing to do the right we find we cannot do. it is a great blessing when a person gets into the seventh of romans and begins to realize the awful conflict of its struggle and defeat; because the first step toward getting out of the struggle of the seventh chapter and into the victory of the eighth, is to get into the seventh. of all the needy classes of people, the neediest of this earth are not those who are having a heartbreaking, agonizing struggle for victory, but those who are having no struggle at all and no victory and who do not know it and who are satisfied and jogging along in a pitiable absence of almost all the possessions that belong to them in Christ.
J.C. Metcalfe gives this same fact an added witness: 'many a young christian, who has not been warned of this necessary voyage of discovery upon which the Holy Spirit will certainly embark him (ram. 7), has been plunged into almost incurable despair at the sight of the sinfulness which is his by nature. he has in the first place rejoiced greatly in the forgiveness of his sins and his acceptance by God; but sooner or later he begins to realize that all is not well, and that he has failed and fallen from the high standard which he set himself to reach in the first flush of his conversion.
41 'he begins to know something of the experience which paul so graphically describes: 'what I would, that do I not; but what I hate, that do I' (rom. 7.15), and, in consequence, he feels that the bottom has fallen out of his christian life; and then perhaps the devil whispers to him that it is just no good his going on, because he will never by able to make the grade. little does he know how healthy his condition is and that this shattering discovery is but the prelude to a magnificent series of further discoveries of things which God has expressly designed for his eternal enrichment. all through life God has to show us our utter sinfulness and need, before He is able to lead us on into realms of grace, in which we shall glimpse His glory'.
self-revelation precedes divine revelation-that is a principle for both spiritual birth and spiritual growth. the believer who is going through struggle and failure is the christian who is being carefully and lovingly handled by his Lord in a very personal way. he is being taken through the experience (years in extent) of self-revelation and into death, the only basis upon which to 'know Him and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death. philippians 3.10
God works by paradox. success comes via failure; life springs out of death, etc. the only element in the believer's life that crumbles is that which has to go anyway - the new life can never be harmed or affected. this disintegration is something the believer cannot enter into nor engineer on his own - self will never cast out self. he has to be led into it by the mercy of the Holy Spirit - into failure; abject and total. 'for we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh'. II cor. 4.11 so often the means utilized by the spirit is an unsaved mate or even a saved one! or poor health, yes, and good health, too! a thousand and one things are used by Him - in fact, everything rom. 8.28-9), to bring out the worst in us, ultimately enabling us to see that the christian life has to be 'not I, but Christ'. people, circumstances, etc., are never the cause of failure. self's reaction to them is the cause and the one problem to be dealt with. 'It's me, it's me, O Lord'.
42 'many of us have probably known what it was to rejoice in the grace of God without having apprehended very much the true character of the flesh. it has often been noticed that where there is the greatest exuberance of joy in young converts, there is often a levity which fails to take into account that the flesh is unchanged. in such cases the grace of God is taken up in a self confident way; there is a very little self-distrust, or sense of weakness and dependence. and the inevitable consequence is a fall or a succession of falls, that gradually bring home to the consciences of believers their utter weakness and incapacity as in the flesh'. (C.A. Coates)
Evan Hopkins shares some important light on our subject: 'how infinite are the forms in which self appears. some are occupied with good self. they pride themselves on their excellencies. others are just as much occupied with bad self. they are forever groaning over their imperfections , and struggling with the flesh as if they hoped in time to improve it. when shall we be convinced it utterly bad that it is beyond all recovery? our experience, upward, in the power of God, is just in proportion to our experience, downward, in ceasing from self.
'is it. reckon yourself to be weak in reference to sin? no, it is lower than that. is it, Reckon yourself to be dying? No, lower still. 'Reckon yourself to be dead - (rom. 6.11) - indeed unto sin'. some believe they are very weak. but what does that imply? that they have some strength. but when a man is dead he has no strength. we must act on the fact that we are dead in reference to sin. we shall not then speak of difficulty as to resisting temptation in reference to ourselves. we shall take the lowest place and say it is impossible. but we shall know that what is impossible with self is possible with God. we shall take our place on the resurrection side of the cross and in so doing we leave behind the old self-life for the new Christ-life. to live in Him who is our Life, is to be in the power of God. 'someone has rightly said that 'there are many 'separated from the world' christians who are not 'separated from themselves' christians.
Sunday, February 19, 2017
2.19.2017 GL#9 CONSECRATION
36 ...(note - how often does the believer commit and recommit himself to Christ!...well, there are a number of reasons for all this frustration, floundering and failure and, praise the Lord, there are scriptural answers available to all who need and want them.
first, it is utterly futile to expect a believer, by means of consecration, surrender, or commitment, to step from his ground of substitution (Rom, 3-5), onto that of the deeper truths in Romans 8 and 12.1.
there is the all-important area of identification truth in Romans 6 and 7 that cannot be skipped over. every hungry-hearted christian yearns to be fully consecrated and conditioned for effective life and service. and from the outset, until hard experience teaches him otherwise, the well-meaning believer thinks that since he has the will to obey God and to be what He intends for him, he should attempt to carry it out through personal consecrated effort with His help. he seeks to struggle forward via the love motive, i.e. He did for me, so I must do for Him.
the following two thoughts by Andrew Murray will help here. 'A superficial acquaintance with God's plan leads to the view that while justification is god's work, by faith in Christ, sanctification (growth) is our work, to be performed under the influence of the gratitude we feel for the deliverance we have experienced and by the aid of the holy Spirit. but the earnest christian soon finds how little gratitude can supply the power. when he thinks that more prayer will supply it, he finds that, indispensable as prayer is, it is not enough. often the believer struggles hopelessly for years, until he listens to the teaching of the spirit, as He glorifies Christ again, and reveals Christ, our Sanctification, to be appropriated by faith alone.
'God works to will and he is ready to work to do (Phil. 2.13), but, alas! many christians misunderstand this. they think because they have the will it is enough and that now they are able to do. this is not so. the new will is a permanent gift, an attribute of the new nature. the power to do is not a permanent gift, but must be each moment received from the
37 Holy spirit. it is the man who is conscious of his own impotence as a believer who will learn that by the Holy Spirit he can lead a holy life'. now and then one is called on to speak out against something that is good, in order to present His best. the love motive from which to live the christian life and serve the Lord is good, it is high, but it is not adequate - especially because it is not the motivation underwritten by Him.
as growing christians, it is time for us to see the necessity of going beyond the love motive to the life motive. 'For me to live is Christ'.. philippians 1.21a our consecration, surrender, or commitment will never hold up if it is our responding to Him from any other motivation than the response of His life in us. yielding to Him on any different basis will simply amount to our trying to live for Him in the self-life. and even if that were possible He could never accept it, since in that realm there dwells no good thing (romans 7.18); plus the fact that He has already taken the old life to the cross and crucified it. (rom. 6.6; galatians 2.20; II timothy 2.11; I peter 2.24)
J.C.Metcalfe sees both the problem and the answer: '[the modern teaching of consecration, which is tantamount to the consecration of the 'old man', seeks to bypass the death sentence and, therefore, only leads to frustration and failure. when, however, you and I are prepared, in simple humility, to make the FACT of our death with Christ our daily basis of life and service, there is nothing that can prevent the uprising and outflow of new life and meet the need of thirsty souls around us'.
here is the crux of the matter. the question is, which life is to be consecrated to Him, the old self-life, or the new Christ-life? God can accept absolutely nothing from the old - He sees and acknowledges only that which is centered in His Son, who is our Life. hence God has but one stipulation for consecration: 'yield yourselves unto God, as those that are alive from the dead'. Rom. 6.13 this is our only ground, and from this platform we are to count ourselves dead unto sin, self, the law, the world, and alive unto God in Christ risen - to walk in 'newness of life', 'risen life'. rom. 6.11, 4b
'present yourselves unto God as those alive from the dead'.
38 Rom. 6.13, NASB this is the true place of consecration. for believers to 'consecrate themselves to God' ere they have learnt their union with Christ in death and resurrection (identification) is only to present to God the members of the natural man, which He cannot accept. only those 'alive from the dead' - that is, having appropriated fully their likeness with Him in death - are bidden to present their members as instruments unto God'.
'God asks us to present our bodies as living sacrifices to Him. Rom. 12.1 until we have done this, there is nothing else we can do. notice this exhortation comes after Romans 6. there is a reason for this order - crucifixion comes before consecration. uncrucified self refuses to be consecrated. this is why so many people with all sincerity walk down the aisles again and again, consecrating uncrucified self to God'. (H. Duncan this is why the identification truths must be carefully and thoroughly presented, ultimately understood, and their reality entered into. we cannot even get as far as consecration without them! many feel that identification is an 'emphasis', an interesting subject ministered at a few Deeper Life Conferences and Keswick Conventions . but these truths are not peripheral; they are foundational. 'the sixth of Romans is not an aspect of the truth, but the foundation truth upon which every believer must stand to know anything about victory'.
all the (identification) truths we have learned about the cross, of our death with Christ, our death to sin with Him, of our conformity to death like the grain of wheat falling into the ground to die, are preparatory to the overcoming life. they are the foundation of , and fundamental to it'.
'a careful study of all the Epistles of Paul will show that they are written on the basis of the cross set forth in Romans 6 - the fact that God consigns the old fallen Adam-life to the cross and has nothing to say to it. God deals with all believers on the ground - 'in Christ you died'. but the Church of Christ, as a whole, ignores this fact. it treats the fallen creation (self-life_ as capable of improvement, and the meaning of the cross bringing to death the old Adam race as fallen beyond repair, is thus nullified'.
first, it is utterly futile to expect a believer, by means of consecration, surrender, or commitment, to step from his ground of substitution (Rom, 3-5), onto that of the deeper truths in Romans 8 and 12.1.
there is the all-important area of identification truth in Romans 6 and 7 that cannot be skipped over. every hungry-hearted christian yearns to be fully consecrated and conditioned for effective life and service. and from the outset, until hard experience teaches him otherwise, the well-meaning believer thinks that since he has the will to obey God and to be what He intends for him, he should attempt to carry it out through personal consecrated effort with His help. he seeks to struggle forward via the love motive, i.e. He did for me, so I must do for Him.
the following two thoughts by Andrew Murray will help here. 'A superficial acquaintance with God's plan leads to the view that while justification is god's work, by faith in Christ, sanctification (growth) is our work, to be performed under the influence of the gratitude we feel for the deliverance we have experienced and by the aid of the holy Spirit. but the earnest christian soon finds how little gratitude can supply the power. when he thinks that more prayer will supply it, he finds that, indispensable as prayer is, it is not enough. often the believer struggles hopelessly for years, until he listens to the teaching of the spirit, as He glorifies Christ again, and reveals Christ, our Sanctification, to be appropriated by faith alone.
'God works to will and he is ready to work to do (Phil. 2.13), but, alas! many christians misunderstand this. they think because they have the will it is enough and that now they are able to do. this is not so. the new will is a permanent gift, an attribute of the new nature. the power to do is not a permanent gift, but must be each moment received from the
37 Holy spirit. it is the man who is conscious of his own impotence as a believer who will learn that by the Holy Spirit he can lead a holy life'. now and then one is called on to speak out against something that is good, in order to present His best. the love motive from which to live the christian life and serve the Lord is good, it is high, but it is not adequate - especially because it is not the motivation underwritten by Him.
as growing christians, it is time for us to see the necessity of going beyond the love motive to the life motive. 'For me to live is Christ'.. philippians 1.21a our consecration, surrender, or commitment will never hold up if it is our responding to Him from any other motivation than the response of His life in us. yielding to Him on any different basis will simply amount to our trying to live for Him in the self-life. and even if that were possible He could never accept it, since in that realm there dwells no good thing (romans 7.18); plus the fact that He has already taken the old life to the cross and crucified it. (rom. 6.6; galatians 2.20; II timothy 2.11; I peter 2.24)
J.C.Metcalfe sees both the problem and the answer: '[the modern teaching of consecration, which is tantamount to the consecration of the 'old man', seeks to bypass the death sentence and, therefore, only leads to frustration and failure. when, however, you and I are prepared, in simple humility, to make the FACT of our death with Christ our daily basis of life and service, there is nothing that can prevent the uprising and outflow of new life and meet the need of thirsty souls around us'.
here is the crux of the matter. the question is, which life is to be consecrated to Him, the old self-life, or the new Christ-life? God can accept absolutely nothing from the old - He sees and acknowledges only that which is centered in His Son, who is our Life. hence God has but one stipulation for consecration: 'yield yourselves unto God, as those that are alive from the dead'. Rom. 6.13 this is our only ground, and from this platform we are to count ourselves dead unto sin, self, the law, the world, and alive unto God in Christ risen - to walk in 'newness of life', 'risen life'. rom. 6.11, 4b
'present yourselves unto God as those alive from the dead'.
38 Rom. 6.13, NASB this is the true place of consecration. for believers to 'consecrate themselves to God' ere they have learnt their union with Christ in death and resurrection (identification) is only to present to God the members of the natural man, which He cannot accept. only those 'alive from the dead' - that is, having appropriated fully their likeness with Him in death - are bidden to present their members as instruments unto God'.
'God asks us to present our bodies as living sacrifices to Him. Rom. 12.1 until we have done this, there is nothing else we can do. notice this exhortation comes after Romans 6. there is a reason for this order - crucifixion comes before consecration. uncrucified self refuses to be consecrated. this is why so many people with all sincerity walk down the aisles again and again, consecrating uncrucified self to God'. (H. Duncan this is why the identification truths must be carefully and thoroughly presented, ultimately understood, and their reality entered into. we cannot even get as far as consecration without them! many feel that identification is an 'emphasis', an interesting subject ministered at a few Deeper Life Conferences and Keswick Conventions . but these truths are not peripheral; they are foundational. 'the sixth of Romans is not an aspect of the truth, but the foundation truth upon which every believer must stand to know anything about victory'.
all the (identification) truths we have learned about the cross, of our death with Christ, our death to sin with Him, of our conformity to death like the grain of wheat falling into the ground to die, are preparatory to the overcoming life. they are the foundation of , and fundamental to it'.
'a careful study of all the Epistles of Paul will show that they are written on the basis of the cross set forth in Romans 6 - the fact that God consigns the old fallen Adam-life to the cross and has nothing to say to it. God deals with all believers on the ground - 'in Christ you died'. but the Church of Christ, as a whole, ignores this fact. it treats the fallen creation (self-life_ as capable of improvement, and the meaning of the cross bringing to death the old Adam race as fallen beyond repair, is thus nullified'.
Thursday, February 16, 2017
2.16.2017 POEMS OF CONSECRATION (devotion, dedication to God)
194 SELF-EXAMINATION Author unknown
before communion -
what strange perplexities arise,
what anxious fears and jealousies,
what crowds in doubtful light appear,
how few, alas, approved and clear!
and what am I? - My sould awake,
and an impartial survey take;
does no dark sign, no ground of fear,
in practice or in heart appear?
what image does my spirit bear?
is Jesus formed and living there?
say, do His lineaments divine
in thought and word and action shine?
searcher of hearts, O! search me still;
the secrets of my should reveal;
my fears remove; let me appear
to God and my own conscience clear.
may I, consistent with Thy word,
approach Thy table, O my Lord?
may I among Thy saints appear?
shall I a welcome guest be there?
have I the wedding garment on?
or do I naked, stand alone?
O! quicken, clothe and feed my soul;
forgive my sins and make me whole.
196 PRAYER FOR PEACE - St. Francis of Assisi
Lord, make me an instrument of Your peace!
where there is hatred - let me sow love
where there is injury - pardon
where there is doubt - faith
where there is despair - hope
where there is darkness - light
where there is sadness - joy
O Divine master, grant that I may not so much seek
To be consoled - as to console
to be understood - as to understand
to be loved - as to love for
it is in giving - that we receive;
it is in pardoning - that we are pardoned;
and it is in dying - that we are born to eternal life.
197 WHAT ARE YOU BUILDING? Helen W. Richardson
'What are you doing, friend? I asked of one;
and he, while spreading on the mortar thick,
eyed me with a look of mild surprise
and answered simply, 'I am laying brick.
another one I watched and questioned him,
'what is this that you do with tireless speed/
his skillful hands worked on without a pause,
'I have a wife and little ones to feed.
then to a third my query still i brought.
with trowel poised, he slowly raised his head,
a glorious vision shining in his eyes.
199 DELIVER ME - Amy Carmichael
from prayer that asks that I may be
sheltered from winds that beat on Thee,
from fearing when I should aspire,
from faltering when I should climb higher,
from silken self, O Captain, free,
Thy soldier who would follow Thee.
from subtle love of softening things,
from easy choices, weakenings
(Not thus are spirits fortified,
not this way went the Crucified),
from all that dims Thy Calvary,
O Lamb of God, deliver me.
Give me the love that leads the way,
the faith that nothing can dismay,
the hope no disappointments tire,
the passion that will burn like fire;
let me not sink to be a clod;
make me Thy fuel, Flame of God.
200 WALK QUIETLY Author unknown
Walk quietly -
and know that He is God.
when the dawn on winged steed, comes riding high,
to blazon painted banners on the morning sky,
and the Holy Spirit seemeth nigh -
Walk quietly.
Walk quietly -
and know that He is God.
when the blaring trumpets roar a thrilling beat
life is lived in storm and strife and noonday heat -
with the mighty tread of tramping feet
Walk quietly.
Walk quietly -
when evening shadows lie against the hill-
in the hush of twilight, when the world is still.
and the balm of peace soothes every ill -
Walk quietly.
Walk quietly -
and know that He is God.
let your life be governed by His guiding hand
e'en though it varies from the way you planned,
bow your head in sweet submission and
Walk quietly
A NARROW WINDOW - Florence Earle Coates
a narrow window may let in the light,
a tiny star dispel the gloom of night,
a little deed a mighty wrong set right.
a rose, abloom, may make a desert fair,
a single cloud may darken all the air,
a spark may kindle ruin and despair.
a smile and there may be an end to strife;
a look of love, and Hate may sheath the knife;
a word - ah, it may be the word of life!
202 ABOVE MYSELF - Carlton Buck
lift me above myself, I pray,
that I may walk with Thee today;
out of my smallness into Thy great,
away from jealousy, greed and hate,
above the fog and din of things,
up where the song of victory sings.
and not alone would i walk there,
for others i would lift in prayer;
that thro' this day the selfish masks
may all be stripped from daily tasks,
that fellow-workers, too, may see
and want to walk this day with Thee.
203 TAKE THOU, O LORD
take Thou my voice, O Lord, I give it gladly,
let it proclaim to all the world Thy love;
take Thou my tongue and may it glorify Thee,
until at last I sing Thy praise above.
take Thou my hands and let them do thy bidding,
use them, dear Lord, to work for Thee alone;
take Thou my feet and train them for Thy service,
may they be swift to make thy message known.
take Thou my heart and consecrate it wholly,
may it be true no matter what betide;
take Thou may life, it must be Thine forever
for I would turn away from all beside.
take Thou my love, O Lord, and consecrate it,
burn out the dross and make it all Thine own
same me from self and all of earth's ambitions
till self has died and Thou dost reign alone.
205 I WAS A WANDERING SHEEP - Horatius Bonar
I was a wandering sheep
I did not love the fold
I did not love my shepherd's voice
I would not be controlled:
I was a wayward child,
I did not love my home,
I did not love my Father's voice,
I loved afar to roam.
the Shepherd sought His sheep
the Father sought His child
He followed me o'er vale and hill,
O'er deserts waste and wild:
He found me nigh to death,
famished, and faint and lone;
He bound me with the bands of love,
He saved the wandr'ing one.
Jesus my Shepherd is;
'twas He that loved my soul.
'twas He that washed me in His blood,
'twas He that made me whole:
'twas He that sought the lost,
that found the wand'ring sheep;
'twas He that bro't me to the fold,
'tis he that still doth keep.
No more a wand'ring sheep,
I love to be controlled,
I love my tender Shepherd's voice,
I love the peaceful fold;
no more a wayward child,
I seek no more to roam;
I love my heav'nly Father's voice,
I love, I love His home!
A HEART THAT WEEPS - Oswald J. Smith
Oh for a heart that weeps o'er souls,
weeps with a love in anguish born!
Oh for a broken, contrite heart,
a heart for sinners rent and torn!
oh for the pangs of Calv'ry's death,
in fellowship with Thee, my Ford!
Oh for the death that lives in life,
and bleeds for those who spurn Thy word!
naught have i sought of blessing, Lord,
save that which brings lost souls to Thee;
all else is vain, nor dare I boast -
this , Lord, I crave, be this my plea.
have Thou Thy way whate'er the cost,
in death i live, in life I die;
Thy way, not mine, dear Lord, I pray,
souls, precious souls, my ceaseless cry.
206 TEACH ME TO LIVE - Author unknown
teach me to live! 'Tis easier far to die -
gently and silently to pass away -
on earth's long night to close the heavy eye,
and waken in the glorious realms of day.
teach me that harder lesson -how to live
to serve Thee in the darkest paths of life.
arm me for conflict, now fresh vigor give,
and make me more than conqu'ror in the strife.
207 THE GOSPEL ACCORDING TO YOU - Author unknown
there's a sweet old story translated for men,
but writ in the long, long ago -
the Gospel according to Mark, Luke and John -
of Christ and His mission below.
you are writing a gospel, a chapter each day,
by deeds that you do, by words that you say.
men read what you write, whether faithless or true.
say, what is the gospel according to you/
men read and admire the gospel of Christ,
with its love so unfailing and true;
abut what do they say and what do they think
of the gospel according to you?
'Tis a wonderful story, that gospel of love,
as it shines in the Christ-life divine,
and oh, that its truth might be told again
in the story of your life and mine!
unselfish mirrors in every scene,
love blossoms on every sod,
and back from its vision the heart comes to tell
the wonderful goodness of God.
you are writing each day a letter to men;
take care that the writing is true.
'Tis the only gospel some men will read,
that gospel according to you.
208 MORE HOLINESS - Philip Paul Bliss
more holiness give me; more striving within,
more patience in suffering, more sorrow for sin.
more faith in my saviour, more sense of His care,
more joy in His service, more purpose in prayer.
more gratitude give me, more trust in the Lord,
more pride in His glory, more hope in His Word.
more tears for His sorrows, more pain at His grief,
more meekness in trial, more praise for relief.
more purity give me, more strength to o'ercome,
more freedom from earth-stains, more longings for home;
more fit for the kingdom, more used I would be,
more blessed and holy - more, Saviour, like thee.
209 A PILGRIM'S SONG - John Bunyan (adapted)
He who would valiant be 'gainst all disaster,
let him with constancy follow the Master.
there's no discouragement shall make him once relent,
his first avow'd intent to be a pilgrim.
who so beset him round with dismal stories,
do but themselves confound, His strength the more is;
no lion can him fight, he'll with a giant fight;
but he will have a right to be a pilgrim.
since, Lord, Thou dost defend him with Thy Spirit,
he knows he, at the end, shall life inherit.
then fancies fly away,
he'll fear not what men say -
he'll labour night and day to be a pilgrim.
215 DECISION - George MacDonald
I said - 'let me walk in the fields'.
He said - 'no, walk in the town'.
i said - 'there are no flowers there'.
He said - 'no flower but a crown'.
I said - 'but the skies are dark;
there is nothing but noise and din'.
and He wept as He sent me back -
'there is more, He said; there is sin'.
I said - 'I shall miss the light
and friends will miss me, they say.
He answered, 'choose tonight
if I am to miss you or they.
I pleaded for time to be given.
He said - 'is it hard to decide?
it will not be hard in Heaven
to have followed the steps of your guide.
then into His hand went mine,
and into my heart came He,
and I walk in a light divine
the path I had feared to see.
218 CONFLICT AND VICTORY - Henry W. Frost
what now, my Soul, and hast thou sinned again,
thou deeply sinful, desperately wicked Soul?
wilt thou of sinning never have an end?
wilt never let thy maker make thee whole?
Thou seemest bound by strong iniquity.
when thou should'st be, once and for ever, free!
O Soul, wilt thou forever follow on,
like hound upon the scent, hard after sin?
like a wild beast, art thou insatiate?
like a foul demon, has thou hell with?
Ah, once i thought that thou might'st changed be;
but thou dost sin and sin continually!
and yet, o sinful Soul, thou knowest well,
that I have struggled hard against Thy reign;
as often as I've sinned, I have resolved,
that thou should'st never rule o'er me again;
alas, deceitful Soul, I did not see,
that, spite of struggle, thou could'st master me!
what can i do, my Soul? Thou art myself;
i cannot 'scape thy presence, nor thy power;
turn where i will, i feel thy close embrace;
thou pressest hard upon me, hour by hour; -
Oh, that a Master Man might rise in me;
then, I should be the man I long to be!
what now, my Soul! what does this quiet mean,
this deep, abiding peace I find within?
surely, thou hast not changed, since flesh is flesh,
and well I know that thou art full of sin;
and yet, a new, strange calm has come to me;
a calm like that of high eternity!
Oh, Soul, art thou again deceiving me?
is this some subtle, more mysterious way
than thou hast erstwhile taken? shall I wake,
to find my footsteps, as of old, astray?
it cannot be, for heaven has come to me,
with all its peace and power and victory!
temptations press me sore and yet I stand,
upheld, unmoved, abiding in my rest;
lie lifted rock, amidst the surging sea,
remaining firm, though often tempest prest:
this is not chance; nor I; O Christ, 'tis Thou;
i worship Thee and at Thy feet I bow.
my prayer is answered, O my sinning soul,
for thou art conquered by a Conqueror;
Thy Master thou hast me and He doth reign;
I am st free by a Deliverer;
The Man, Christ Jesus, hath arisen in me,
THAT I MAY BE THE MAN I LONG TO BE!
220 MY DESIRE - Charles Wesley
I want a principle within, of jealous, godly fear;
a sensibility of sin, a pain to feel it near:
I want the first approach to feel of pride, or fond desire;
to catch the wandering of my will, and quench the kindling fire.
from Thee that i no more may part
no more Thy goodness grieve,
the filial awe, the fleshly heart,
the tender conscience, give.
quick as the apple of an eye,
o God, my conscience make!
awake my soul when sin is nigh, and keep it still awake.
if to the right or left i stray, that moment, Lord, reprove;
and let me weep my life away for having grieved Thy love.
O may the least omission pain my well-instructed soul.
and drive me to the blood again which makes the wounded whole!
221 FORGIVE ME - Author unknown
forgive me, Lord, for careless words when hungry souls are near;
words that are not of Faith and Love, heavy with care and fear;
forgive me for the words withheld, for words that might have won
a soul from darkened paths and sin to follow Thy dear son.
Words are such mighty things, dear Lord, may I so yielded be
that Christ, who spake as never man, may ever speak through me.
223 HAVE THINE OWN WAY, LORD! - Adelaide A. Pollard
have Thine own way, Lord! have thine own way!
Thou art the potter; I am the clay.
mold me and make me after Thy will,
while I am waiting, yielded and still.
have Thine own way, Lord! have Thine own way!
search me and try me, Master, today!
whiter than snow, Lord, wash me just now,
as in Thy presence humbly I bow.
Have Thine own way, Lord! have Thine own way!
wounded and weary, help me I pray!
Power - all power - surely is Thine!
touch me and heal me, Saviour divine!
have Thine own way, Lord! have Thine own way!
hold o'er my being absolute sway!
Fill with Thy Spirit till all shall see
Christ only, always, living in me!
225 DELAY - St. Augustine
I loved Thee late
too late I loved Thee, Lord,
yet not so late but Thou dost still afford
the proof that Thou wilt bear with winning art,
one sinner more upon Thy loving heart.
and may I prove, when all my warfare's past,
though late I loved Thee, I loved Thee to the last.
226 THE LIVING SERMON - Author unknown
I'd rather see a sermon than hear one any day,
I'd rather one would walk with me than merely tell the way;
The eye's a better pupil and more willing than the ear,
fine counsel is confusing, but example's always clear;
the best of all the preachers are the men who LIVE THEIR CREEDS,
for to see good put in action is what everybody needs.
I SOON CAN LEARN TO DO IT, IF YOU'LL LET ME SEE IT DONE,
I can watch your hands in action, your tongue too fast may run;
the lectures you deliver may be very wise and true,
but I's rather get my lessons by observing what you do;
I may not understand the high the high advice you give,
but there's no misunderstanding how you act and how you live.
227 BROKEN THINGS - Bob Jones Jr.
Five broken loaves beside the sea and thousands fed,
as Thy hand, Lord, in breaking, blessed the bread.
men would the throng in emptiness have sent away
whose need was met with broken bread that day.
a broken vase of priceless worth rich fragrance shed
in ointment poured in worship on thy head.
a lovely thing all shattered thus - WHAT WASTE, they thought.
but Mary's deed of love Thy blessing brought.
a broken form upon the cross and souls set free,
Thy anguish there has paid the penalty -
Sin's awful price in riven flesh and pain and blood -
Redemption's cost, the broken lamb of God.
Oh, break my life if it must be
no longer mine, I give it Thee.
Oh, break my will; the off'ring take.
FOR BLESSING COMES WHEN THOU DOST BREAK.
CONSECRATION - Edgar Tramp
a man I know has made an altar
of his factory bench.
and one has turned the counter in his store
into a place of sacrifice and holy ministry.
another still has changed his office desk
into a pulpit desk, from which so speak and write,
Transforming commonplace affairs
into the business of the King.
a Martha in our midst has made
her kitchen table a communion table.
a postman makes his daily round
a walk in the temple of God...
to all of these each daily happening
has come to be a whisper from the lips of God,
each separate task a listening post,
and every common circumstance
a wayside shrine.
229 I WOULD BE A CHANNEL - Myra Brooks Welch
Oh, I would be a channel, Lord,
deep-cleft and wide for Thee,
that all the blessings Thou dost send
might find a way through me.
my feet to do Thy errands, Lord,
my hands to serve Thee well,
my heart to beat in tune with Thine,
my lips Thy love to tell.
I would not be a vessel, Lord,
no longer dare I pray
that Thou wouldst fill me to the brim
and keep me day by day;
not even that i overflow
and reach those close around,
but BREAK ME SOMEWHERE, LORD, and let
Thy blessings onward bound.
Yes, I would be a channel, Lord,
with naught to call my own,
for children, houses, gold and land
are chattels thou dost loan.
if Thou shouldst give them me, I dare
not clasp them to my breast,
but ever let them onward flow;
thus, only, I am blessed.
Oh, I would be a channel, Lord,
where living waters flow,
for on the banks of such a stream
the sweetest flowers grow.
I'm least of those who love Thee, Lord,
yet used i long to be;
then break my selfish will and let
Thy blessings flow through me.
230 YIELDED - John Henry Newman
Time was, I shrank from what was right,
from fear of what was wrong;
I would not brave the sacred fight,
because the foe was strong.
but not I cast that finer sense
and sorer shame aside;
such dread of sin was indolence,
such aim at heaven was pride.
so when my Saviour calls, i rise
and calmly do my best;
leaving to Him, with silent eyes
of hope and fear, the rest.
I step, I mount where He has led;
men count my haltings o'er:
I know them; yet though self i dread,
I love His precept more.
LIFE - Author unknown
Life is a burden; bear it.
Life is a duty; dare it.
Life is a thorn crown; wear it.
though it break your heart in twain,
though the burden crush you down,
Close your lips and hide the pain;
first the cross and then the crown.
232 TRUE WISDOM - Author unknown
true wisdom is in leaning
on Jesus Christ, our lord;
true wisdom is in trusting
His own life-giving word;
true wisdom is in living
near Jesus every day;
true wisdom is in walking
where he shall lead the way.
233 PRESSURE - Author unknown
Pressed out of measure and pressed to all length;
Pressed so intensely it seems, beyond strength;
Pressed in the body and pressed in the soul,
Pressed in the mind till the dark surges roll.
Pressure by foes, and a pressure from friends.
pressure on pressure, till life nearly ends.
Pressed into knowing no helper but God;
Pressed into loving the staff and the rod.
pressed into liberty where nothing clings;
pressed into faith for impossible things.
pressed into living a life in the Lord,
pressed into living a Christ-life outpoured.
THE OLD LAMP - Author unknown
A lamp once hung in an ancient town at the corner of a street
where the wind was keen and the way was dark and the rain would often beat;
all night long its light would shine to guide the travelers' feet.
the lamp was plain and rough and old as it weathered the storm alone;
and it wasn't a thing of beauty that a man would care to own;
but no one thought what the lantern was -
t'was the light that within it shone.
that lamp is the frame of a human heart
who seeks, tho' it's worn and tried,
to shine for God and to show the Road
to souls who have gone aside!
you are the lantern - a thing of naught;
but Christ is the Light inside!
CAPTURED - Author unknown
hast thou hear Him, seen Him, known Him,
is not Thine a captured heart?
Chief among ten thousands own Him,
Joyful choose the better part.
what has stripped the seeming beauty
from the idols of the earth?
not a sense of right or duty,
but the sight of peerless worth.
not the crushing of those idols,
with its bitter void and smart;
but the beaming of His beauty,
the unveiling of His heart!
'Tis that look that melted Peter,
'Tis that Face that Stephen saw,
'Tis that Heart that wept with Mary
can alone from idols draw.
Draw and win and fill completely,
Till the cup o'erflow the brim;
what have we to do with idols
who have companied with Him?
234 LORD, SHOW ME
Lord, show me the thing that stands in the way,
the stone that is under the wheel,
reveal the idol to be cast down, Lord, hear me as I knee.
And, Lord, if i have not the strength to cut off
the part that offendeth me,
nor have I the courage to overthrow
the thing i love more than Thee;
Oh, cripple the limb with a touch of Thy hand!
to bear it give me grace,
and when i awake tomorrow morn
may the idol be on its face.
but more than this I would ask, O Lord,
Grind it to powder fine,
then fill up my heart with Thy wondrous love,
making my face to shine.
before communion -
what strange perplexities arise,
what anxious fears and jealousies,
what crowds in doubtful light appear,
how few, alas, approved and clear!
and what am I? - My sould awake,
and an impartial survey take;
does no dark sign, no ground of fear,
in practice or in heart appear?
what image does my spirit bear?
is Jesus formed and living there?
say, do His lineaments divine
in thought and word and action shine?
searcher of hearts, O! search me still;
the secrets of my should reveal;
my fears remove; let me appear
to God and my own conscience clear.
may I, consistent with Thy word,
approach Thy table, O my Lord?
may I among Thy saints appear?
shall I a welcome guest be there?
have I the wedding garment on?
or do I naked, stand alone?
O! quicken, clothe and feed my soul;
forgive my sins and make me whole.
196 PRAYER FOR PEACE - St. Francis of Assisi
Lord, make me an instrument of Your peace!
where there is hatred - let me sow love
where there is injury - pardon
where there is doubt - faith
where there is despair - hope
where there is darkness - light
where there is sadness - joy
O Divine master, grant that I may not so much seek
To be consoled - as to console
to be understood - as to understand
to be loved - as to love for
it is in giving - that we receive;
it is in pardoning - that we are pardoned;
and it is in dying - that we are born to eternal life.
197 WHAT ARE YOU BUILDING? Helen W. Richardson
'What are you doing, friend? I asked of one;
and he, while spreading on the mortar thick,
eyed me with a look of mild surprise
and answered simply, 'I am laying brick.
another one I watched and questioned him,
'what is this that you do with tireless speed/
his skillful hands worked on without a pause,
'I have a wife and little ones to feed.
then to a third my query still i brought.
with trowel poised, he slowly raised his head,
a glorious vision shining in his eyes.
199 DELIVER ME - Amy Carmichael
from prayer that asks that I may be
sheltered from winds that beat on Thee,
from fearing when I should aspire,
from faltering when I should climb higher,
from silken self, O Captain, free,
Thy soldier who would follow Thee.
from subtle love of softening things,
from easy choices, weakenings
(Not thus are spirits fortified,
not this way went the Crucified),
from all that dims Thy Calvary,
O Lamb of God, deliver me.
Give me the love that leads the way,
the faith that nothing can dismay,
the hope no disappointments tire,
the passion that will burn like fire;
let me not sink to be a clod;
make me Thy fuel, Flame of God.
200 WALK QUIETLY Author unknown
Walk quietly -
and know that He is God.
when the dawn on winged steed, comes riding high,
to blazon painted banners on the morning sky,
and the Holy Spirit seemeth nigh -
Walk quietly.
Walk quietly -
and know that He is God.
when the blaring trumpets roar a thrilling beat
life is lived in storm and strife and noonday heat -
with the mighty tread of tramping feet
Walk quietly.
Walk quietly -
when evening shadows lie against the hill-
in the hush of twilight, when the world is still.
and the balm of peace soothes every ill -
Walk quietly.
Walk quietly -
and know that He is God.
let your life be governed by His guiding hand
e'en though it varies from the way you planned,
bow your head in sweet submission and
Walk quietly
A NARROW WINDOW - Florence Earle Coates
a narrow window may let in the light,
a tiny star dispel the gloom of night,
a little deed a mighty wrong set right.
a rose, abloom, may make a desert fair,
a single cloud may darken all the air,
a spark may kindle ruin and despair.
a smile and there may be an end to strife;
a look of love, and Hate may sheath the knife;
a word - ah, it may be the word of life!
202 ABOVE MYSELF - Carlton Buck
lift me above myself, I pray,
that I may walk with Thee today;
out of my smallness into Thy great,
away from jealousy, greed and hate,
above the fog and din of things,
up where the song of victory sings.
and not alone would i walk there,
for others i would lift in prayer;
that thro' this day the selfish masks
may all be stripped from daily tasks,
that fellow-workers, too, may see
and want to walk this day with Thee.
203 TAKE THOU, O LORD
take Thou my voice, O Lord, I give it gladly,
let it proclaim to all the world Thy love;
take Thou my tongue and may it glorify Thee,
until at last I sing Thy praise above.
take Thou my hands and let them do thy bidding,
use them, dear Lord, to work for Thee alone;
take Thou my feet and train them for Thy service,
may they be swift to make thy message known.
take Thou my heart and consecrate it wholly,
may it be true no matter what betide;
take Thou may life, it must be Thine forever
for I would turn away from all beside.
take Thou my love, O Lord, and consecrate it,
burn out the dross and make it all Thine own
same me from self and all of earth's ambitions
till self has died and Thou dost reign alone.
205 I WAS A WANDERING SHEEP - Horatius Bonar
I was a wandering sheep
I did not love the fold
I did not love my shepherd's voice
I would not be controlled:
I was a wayward child,
I did not love my home,
I did not love my Father's voice,
I loved afar to roam.
the Shepherd sought His sheep
the Father sought His child
He followed me o'er vale and hill,
O'er deserts waste and wild:
He found me nigh to death,
famished, and faint and lone;
He bound me with the bands of love,
He saved the wandr'ing one.
Jesus my Shepherd is;
'twas He that loved my soul.
'twas He that washed me in His blood,
'twas He that made me whole:
'twas He that sought the lost,
that found the wand'ring sheep;
'twas He that bro't me to the fold,
'tis he that still doth keep.
No more a wand'ring sheep,
I love to be controlled,
I love my tender Shepherd's voice,
I love the peaceful fold;
no more a wayward child,
I seek no more to roam;
I love my heav'nly Father's voice,
I love, I love His home!
A HEART THAT WEEPS - Oswald J. Smith
Oh for a heart that weeps o'er souls,
weeps with a love in anguish born!
Oh for a broken, contrite heart,
a heart for sinners rent and torn!
oh for the pangs of Calv'ry's death,
in fellowship with Thee, my Ford!
Oh for the death that lives in life,
and bleeds for those who spurn Thy word!
naught have i sought of blessing, Lord,
save that which brings lost souls to Thee;
all else is vain, nor dare I boast -
this , Lord, I crave, be this my plea.
have Thou Thy way whate'er the cost,
in death i live, in life I die;
Thy way, not mine, dear Lord, I pray,
souls, precious souls, my ceaseless cry.
206 TEACH ME TO LIVE - Author unknown
teach me to live! 'Tis easier far to die -
gently and silently to pass away -
on earth's long night to close the heavy eye,
and waken in the glorious realms of day.
teach me that harder lesson -how to live
to serve Thee in the darkest paths of life.
arm me for conflict, now fresh vigor give,
and make me more than conqu'ror in the strife.
207 THE GOSPEL ACCORDING TO YOU - Author unknown
there's a sweet old story translated for men,
but writ in the long, long ago -
the Gospel according to Mark, Luke and John -
of Christ and His mission below.
you are writing a gospel, a chapter each day,
by deeds that you do, by words that you say.
men read what you write, whether faithless or true.
say, what is the gospel according to you/
men read and admire the gospel of Christ,
with its love so unfailing and true;
abut what do they say and what do they think
of the gospel according to you?
'Tis a wonderful story, that gospel of love,
as it shines in the Christ-life divine,
and oh, that its truth might be told again
in the story of your life and mine!
unselfish mirrors in every scene,
love blossoms on every sod,
and back from its vision the heart comes to tell
the wonderful goodness of God.
you are writing each day a letter to men;
take care that the writing is true.
'Tis the only gospel some men will read,
that gospel according to you.
208 MORE HOLINESS - Philip Paul Bliss
more holiness give me; more striving within,
more patience in suffering, more sorrow for sin.
more faith in my saviour, more sense of His care,
more joy in His service, more purpose in prayer.
more gratitude give me, more trust in the Lord,
more pride in His glory, more hope in His Word.
more tears for His sorrows, more pain at His grief,
more meekness in trial, more praise for relief.
more purity give me, more strength to o'ercome,
more freedom from earth-stains, more longings for home;
more fit for the kingdom, more used I would be,
more blessed and holy - more, Saviour, like thee.
209 A PILGRIM'S SONG - John Bunyan (adapted)
He who would valiant be 'gainst all disaster,
let him with constancy follow the Master.
there's no discouragement shall make him once relent,
his first avow'd intent to be a pilgrim.
who so beset him round with dismal stories,
do but themselves confound, His strength the more is;
no lion can him fight, he'll with a giant fight;
but he will have a right to be a pilgrim.
since, Lord, Thou dost defend him with Thy Spirit,
he knows he, at the end, shall life inherit.
then fancies fly away,
he'll fear not what men say -
he'll labour night and day to be a pilgrim.
215 DECISION - George MacDonald
I said - 'let me walk in the fields'.
He said - 'no, walk in the town'.
i said - 'there are no flowers there'.
He said - 'no flower but a crown'.
I said - 'but the skies are dark;
there is nothing but noise and din'.
and He wept as He sent me back -
'there is more, He said; there is sin'.
I said - 'I shall miss the light
and friends will miss me, they say.
He answered, 'choose tonight
if I am to miss you or they.
I pleaded for time to be given.
He said - 'is it hard to decide?
it will not be hard in Heaven
to have followed the steps of your guide.
then into His hand went mine,
and into my heart came He,
and I walk in a light divine
the path I had feared to see.
218 CONFLICT AND VICTORY - Henry W. Frost
what now, my Soul, and hast thou sinned again,
thou deeply sinful, desperately wicked Soul?
wilt thou of sinning never have an end?
wilt never let thy maker make thee whole?
Thou seemest bound by strong iniquity.
when thou should'st be, once and for ever, free!
O Soul, wilt thou forever follow on,
like hound upon the scent, hard after sin?
like a wild beast, art thou insatiate?
like a foul demon, has thou hell with?
Ah, once i thought that thou might'st changed be;
but thou dost sin and sin continually!
and yet, o sinful Soul, thou knowest well,
that I have struggled hard against Thy reign;
as often as I've sinned, I have resolved,
that thou should'st never rule o'er me again;
alas, deceitful Soul, I did not see,
that, spite of struggle, thou could'st master me!
what can i do, my Soul? Thou art myself;
i cannot 'scape thy presence, nor thy power;
turn where i will, i feel thy close embrace;
thou pressest hard upon me, hour by hour; -
Oh, that a Master Man might rise in me;
then, I should be the man I long to be!
what now, my Soul! what does this quiet mean,
this deep, abiding peace I find within?
surely, thou hast not changed, since flesh is flesh,
and well I know that thou art full of sin;
and yet, a new, strange calm has come to me;
a calm like that of high eternity!
Oh, Soul, art thou again deceiving me?
is this some subtle, more mysterious way
than thou hast erstwhile taken? shall I wake,
to find my footsteps, as of old, astray?
it cannot be, for heaven has come to me,
with all its peace and power and victory!
temptations press me sore and yet I stand,
upheld, unmoved, abiding in my rest;
lie lifted rock, amidst the surging sea,
remaining firm, though often tempest prest:
this is not chance; nor I; O Christ, 'tis Thou;
i worship Thee and at Thy feet I bow.
my prayer is answered, O my sinning soul,
for thou art conquered by a Conqueror;
Thy Master thou hast me and He doth reign;
I am st free by a Deliverer;
The Man, Christ Jesus, hath arisen in me,
THAT I MAY BE THE MAN I LONG TO BE!
220 MY DESIRE - Charles Wesley
I want a principle within, of jealous, godly fear;
a sensibility of sin, a pain to feel it near:
I want the first approach to feel of pride, or fond desire;
to catch the wandering of my will, and quench the kindling fire.
from Thee that i no more may part
no more Thy goodness grieve,
the filial awe, the fleshly heart,
the tender conscience, give.
quick as the apple of an eye,
o God, my conscience make!
awake my soul when sin is nigh, and keep it still awake.
if to the right or left i stray, that moment, Lord, reprove;
and let me weep my life away for having grieved Thy love.
O may the least omission pain my well-instructed soul.
and drive me to the blood again which makes the wounded whole!
221 FORGIVE ME - Author unknown
forgive me, Lord, for careless words when hungry souls are near;
words that are not of Faith and Love, heavy with care and fear;
forgive me for the words withheld, for words that might have won
a soul from darkened paths and sin to follow Thy dear son.
Words are such mighty things, dear Lord, may I so yielded be
that Christ, who spake as never man, may ever speak through me.
223 HAVE THINE OWN WAY, LORD! - Adelaide A. Pollard
have Thine own way, Lord! have thine own way!
Thou art the potter; I am the clay.
mold me and make me after Thy will,
while I am waiting, yielded and still.
have Thine own way, Lord! have Thine own way!
search me and try me, Master, today!
whiter than snow, Lord, wash me just now,
as in Thy presence humbly I bow.
Have Thine own way, Lord! have Thine own way!
wounded and weary, help me I pray!
Power - all power - surely is Thine!
touch me and heal me, Saviour divine!
have Thine own way, Lord! have Thine own way!
hold o'er my being absolute sway!
Fill with Thy Spirit till all shall see
Christ only, always, living in me!
225 DELAY - St. Augustine
I loved Thee late
too late I loved Thee, Lord,
yet not so late but Thou dost still afford
the proof that Thou wilt bear with winning art,
one sinner more upon Thy loving heart.
and may I prove, when all my warfare's past,
though late I loved Thee, I loved Thee to the last.
226 THE LIVING SERMON - Author unknown
I'd rather see a sermon than hear one any day,
I'd rather one would walk with me than merely tell the way;
The eye's a better pupil and more willing than the ear,
fine counsel is confusing, but example's always clear;
the best of all the preachers are the men who LIVE THEIR CREEDS,
for to see good put in action is what everybody needs.
I SOON CAN LEARN TO DO IT, IF YOU'LL LET ME SEE IT DONE,
I can watch your hands in action, your tongue too fast may run;
the lectures you deliver may be very wise and true,
but I's rather get my lessons by observing what you do;
I may not understand the high the high advice you give,
but there's no misunderstanding how you act and how you live.
227 BROKEN THINGS - Bob Jones Jr.
Five broken loaves beside the sea and thousands fed,
as Thy hand, Lord, in breaking, blessed the bread.
men would the throng in emptiness have sent away
whose need was met with broken bread that day.
a broken vase of priceless worth rich fragrance shed
in ointment poured in worship on thy head.
a lovely thing all shattered thus - WHAT WASTE, they thought.
but Mary's deed of love Thy blessing brought.
a broken form upon the cross and souls set free,
Thy anguish there has paid the penalty -
Sin's awful price in riven flesh and pain and blood -
Redemption's cost, the broken lamb of God.
Oh, break my life if it must be
no longer mine, I give it Thee.
Oh, break my will; the off'ring take.
FOR BLESSING COMES WHEN THOU DOST BREAK.
CONSECRATION - Edgar Tramp
a man I know has made an altar
of his factory bench.
and one has turned the counter in his store
into a place of sacrifice and holy ministry.
another still has changed his office desk
into a pulpit desk, from which so speak and write,
Transforming commonplace affairs
into the business of the King.
a Martha in our midst has made
her kitchen table a communion table.
a postman makes his daily round
a walk in the temple of God...
to all of these each daily happening
has come to be a whisper from the lips of God,
each separate task a listening post,
and every common circumstance
a wayside shrine.
229 I WOULD BE A CHANNEL - Myra Brooks Welch
Oh, I would be a channel, Lord,
deep-cleft and wide for Thee,
that all the blessings Thou dost send
might find a way through me.
my feet to do Thy errands, Lord,
my hands to serve Thee well,
my heart to beat in tune with Thine,
my lips Thy love to tell.
I would not be a vessel, Lord,
no longer dare I pray
that Thou wouldst fill me to the brim
and keep me day by day;
not even that i overflow
and reach those close around,
but BREAK ME SOMEWHERE, LORD, and let
Thy blessings onward bound.
Yes, I would be a channel, Lord,
with naught to call my own,
for children, houses, gold and land
are chattels thou dost loan.
if Thou shouldst give them me, I dare
not clasp them to my breast,
but ever let them onward flow;
thus, only, I am blessed.
Oh, I would be a channel, Lord,
where living waters flow,
for on the banks of such a stream
the sweetest flowers grow.
I'm least of those who love Thee, Lord,
yet used i long to be;
then break my selfish will and let
Thy blessings flow through me.
230 YIELDED - John Henry Newman
Time was, I shrank from what was right,
from fear of what was wrong;
I would not brave the sacred fight,
because the foe was strong.
but not I cast that finer sense
and sorer shame aside;
such dread of sin was indolence,
such aim at heaven was pride.
so when my Saviour calls, i rise
and calmly do my best;
leaving to Him, with silent eyes
of hope and fear, the rest.
I step, I mount where He has led;
men count my haltings o'er:
I know them; yet though self i dread,
I love His precept more.
LIFE - Author unknown
Life is a burden; bear it.
Life is a duty; dare it.
Life is a thorn crown; wear it.
though it break your heart in twain,
though the burden crush you down,
Close your lips and hide the pain;
first the cross and then the crown.
232 TRUE WISDOM - Author unknown
true wisdom is in leaning
on Jesus Christ, our lord;
true wisdom is in trusting
His own life-giving word;
true wisdom is in living
near Jesus every day;
true wisdom is in walking
where he shall lead the way.
233 PRESSURE - Author unknown
Pressed out of measure and pressed to all length;
Pressed so intensely it seems, beyond strength;
Pressed in the body and pressed in the soul,
Pressed in the mind till the dark surges roll.
Pressure by foes, and a pressure from friends.
pressure on pressure, till life nearly ends.
Pressed into knowing no helper but God;
Pressed into loving the staff and the rod.
pressed into liberty where nothing clings;
pressed into faith for impossible things.
pressed into living a life in the Lord,
pressed into living a Christ-life outpoured.
THE OLD LAMP - Author unknown
A lamp once hung in an ancient town at the corner of a street
where the wind was keen and the way was dark and the rain would often beat;
all night long its light would shine to guide the travelers' feet.
the lamp was plain and rough and old as it weathered the storm alone;
and it wasn't a thing of beauty that a man would care to own;
but no one thought what the lantern was -
t'was the light that within it shone.
that lamp is the frame of a human heart
who seeks, tho' it's worn and tried,
to shine for God and to show the Road
to souls who have gone aside!
you are the lantern - a thing of naught;
but Christ is the Light inside!
CAPTURED - Author unknown
hast thou hear Him, seen Him, known Him,
is not Thine a captured heart?
Chief among ten thousands own Him,
Joyful choose the better part.
what has stripped the seeming beauty
from the idols of the earth?
not a sense of right or duty,
but the sight of peerless worth.
not the crushing of those idols,
with its bitter void and smart;
but the beaming of His beauty,
the unveiling of His heart!
'Tis that look that melted Peter,
'Tis that Face that Stephen saw,
'Tis that Heart that wept with Mary
can alone from idols draw.
Draw and win and fill completely,
Till the cup o'erflow the brim;
what have we to do with idols
who have companied with Him?
234 LORD, SHOW ME
Lord, show me the thing that stands in the way,
the stone that is under the wheel,
reveal the idol to be cast down, Lord, hear me as I knee.
And, Lord, if i have not the strength to cut off
the part that offendeth me,
nor have I the courage to overthrow
the thing i love more than Thee;
Oh, cripple the limb with a touch of Thy hand!
to bear it give me grace,
and when i awake tomorrow morn
may the idol be on its face.
but more than this I would ask, O Lord,
Grind it to powder fine,
then fill up my heart with Thy wondrous love,
making my face to shine.
Wednesday, February 15, 2017
2.15.2017 CHARLEMAGNE by Derek Wilson
Chapter 6 - David and Josiah
83 brief is our life, now in the midst of years,
and death with silent footfall draweth near.
his dreaded fingers are upon the gates,
and entering in, takes all thou hast.
look forward to that day and to that unloved hour
that when Christ comes from heaven
he finds the father of the house still watching,
and then thou shalt be blessed.
happy the day when thou shalt hear the voice
of thy gentle Judge and for thy toil rejoicing:
'Come, my most faithful servant, enter in
the kingdom of the Father everlasting'.
that day, remember me and say;
'O Christ most gentle.
have mercy on a poor man, alciun.'
we are fortunate in having many poems and letters by the english scholar Alcuin (A)or Albinus. not only do they reveal a most attractive character but they admit us to the world of the Carolingian intelligentsia and provide insights to the thinking of Charlemagne (C) that we would otherwise lack. the king was much more than a semi-literate barbarian. he was more than an efficient warrior and formidable commander of men. he was even more than a pious or superstitious religious enthusiast. C, like many semieducated politicians, held scholars in genuine awe. as his territory grew, he certainly had a need of them as administrators, emissaries and diplomats. but, as his correspondence with Alciun
84 and other churchmen indicates, his relationship with the intellectual haut monde went well beyond the merely practical. he had an inquisitive and energetic mind and loved to engage his experts in doctrinal, liturgical, ethical and even political debate.
A was the last of the prominent scholars of the first great phase of English learning. he was born in about 735, the year that Bede died, and he stood squarely in the northumbrian tradition of scholarly devotion that had its roots in the Celtic revival. A spent most of his life in York, where he was ordained deacon and where he eventually became director of the arch episcopal school. he immersed himself in the Bible and the Church fathers but was also intoxicated by the great latin authors. when he adopted the academic conceit of a classical nickname, he elected to be know as 'Flaccus' after the poet Horace (Quintus Horatius ?Flaccus). teaching study ad worship in the abbey occupied most of his time, but who also kept up a lively correspondence and swapped verses with his counterparts throughout Britain and abroad. the interconnectedness of monastic communities and the conducting of Church business, which involved travel along the roads that led to Rome, created and sustained an international brotherhood of men who shared a passion for learning. by 778 A had already made a coupe of trips to the Continent to consult books in the libraries of Frankish monasteries.
by this time the life of contemplatives in northumbria was becoming difficult. internal dissension was followed by the devastating raids of the Vikings. 'I cry from my heart before Christ's altar, A wrote when he heard of the sack of Lindisfarne in 793, 'O Lord, spare Thy people and do not give the Gentiles Thine inheritance, lest the heathen say, 'where is the God of the Christians? ' C was equally appalled by events across the North sea. his coastline was also threatened by the Scandinavian raiders, but that was not the only kind of outrage that troubled him. he was incensed to hear of the murder of the Northumbrian king by a band of his own nobles and he gave sanctuary to the exiled heir. like every crowned head, C had a vested interest in opposing regicide and anarchy wherever they appeared.
the man who kept him closely informed of affairs in Britain was A. C had met the scholar at Parma in 781 when A was returning from a mission to Rome on behalf of his archbishop. what he encountered was no diffident, retiring scholar, but an ebullient enthusiast. a was a large man who approached life with gusto, held strong opinions and was not afraid to air them. one of the reasons the 2 men developed a close friendship was that, although a well understood the subservient attitude
85 expected of courtiers, he was no mere sycophant. the emperor could rely on him fro straight advice. the chemistry between them must have established itself very quickly, because C invited the Briton to accompany him to Aachen to take over the running of the 'palace school'. A spent the next 15 years at the royal court and, after his retirement to the monastery of Tours in 796, he continued to correspond with the emperor. just as he was to C 'your Flaccus', so C was to him 'my Lord David', named after the victorious Old Testament king and A performed what might almost be considered the role of a prophet, advising, warning and expounding the word of God to his sovereign. thus, for example, A pointed out the danger of swordpoint conversions:
Careful thought must be given to the right method of preaching and baptizing, that the washing of the body in baptism be not made useless by lack in the soul of an understanding of the faith...the Lord told His disciples in the gospel, 'go, teach all nations, baptizing them in the name of Rather, Son and Holy Spirit'. matthew 28.19 the blessed jerome in his commentary on St. matthew's gospel explains the order of this commandment as follows; 'first they teach all nations and then dip them in water. the body cannot receive the sacrament of baptism if the soul has not first received the truth of the faith.'
on another occasion he urged his royal master to spare the rebellious people of Benevento and rely on diplomacy rather than force. and in 'preachy' letters he did not hesitate to tell C how to govern:
'forasmuch as imperial rank is ordained by god, IT'S PURPOSE MUST BE TO LEAD AND SERVE PEOPLE; hence power and wisdom is given by god to His chosen, power to crush the arrogant and defend the lowly against the wicked and wisdom to rule and teach his subjects with virtuous car...what then is your religious duty in time of peace, when the soldier's belt is undone and the whole people turns to you in peace for government...if it be not to decide what is right for every rank, to proclaim your enactments and to give holy counsel that each may go home happy with the teachings of eternal salvation?...
Spare your christian people and defend the churches of Christ, that the blessing of the heavenly king may strengthen you against the pagans. we read that one of the old poets, writing in praise of the ideal rulers of the Roman Empire, said, if I remember rightly, 'to spare his
86 subjects and defeat the proud. (Virgil, Aeneid, IV, 854), a line which St. Augustine expounded with much praise in his City of God (I, 6). yet we should heed the teaching of the gospel more than the poetry of Virgil. Our Lord said, 'blessed are the merciful, for they shall obtain mercy' (Matthew 5.7) and elsewhere, 'Be merciful as your heavenly Father is merciful'. Luke 6.36
A knew very well that he was dealing with a man of hearty and varied appetites and variable temper. he was, therefore, less forthright in advising the emperor on more personal aspects of his conduct, such as keeping concubines, but he did not hesitate to admonish C's son, 'have joy with the wife of your youth and keep free from other women, that the blessing god has given you may lead to a long line of descendants. Proverbs 5.17-8 the letters of cs' teacher, prophet and friend possess an affectionate frankness, not overly tinged with flattery, which reveal to us an emperor who valued the advice of scholars and holy men. C read (though he never mastered the skill of writing) and was well versed in the Bible, St. Augustine, St. Ambrose and other books recommended by A. he eagerly collected examples of liturgy for use in his chapel and he had 'Flaccus' draw up for him tables of daily devotion for his private use. if he followed rigorously the spiritual exercises recommended to him, C must have spent long hours every day on his knees or before church altars. how much time competing inclinations and the demand of a busy life actually allowed him to spend with his God we cannot know, but there can be no doubt about the sincerity and depth of his religious convictions. as professor Barraclough has remarked, 'few things about him are more astounding than the way this man, who was incessantly engaged in campaigns and fighting, who forewent none of the pleasures of life, spent his time on abstruse questions, deeply engaged, for example, in the intricacies of Easter tables and the Christian calendar'.
in congratulating Leo III on his election, C defined the responsibilities of temporal and spiritual leadership in a christian state:
My duty is by divine aid to defend everywhere with armed might the Church of Christ from inroads of pagans and from ravaging of infidels without; from within to fortify it by the learning of the Catholic faith. it is your part, holy father, to support our fighting by hands raised to god as those of Moses, so that, through your intercession and the guidance and gift of God, christian people may ever have victory over his enemies, and the name of our lord Jesus Christ be glorified throughout the world.
87 there is an element of realpolitik (def - practical, material, not theoretical, ethical) in all this . Napoleon laid down the dictum that government is impossible without law and law is unthinkable without religion. C, like his later imitator, had diverse empire to hold together and this required the cement that only chrisitianity could provide. however, the fact that the problems faced by the two dictators were similar does not mean that their motivations can be aligned. there was no trace of sophisticated cynicism in C. he was a genuine visionary in a way that the little Corsican never was.
he derived his image of the perfect society from Augustine's City of God and De Ordine. the thinker of antiquity had insisted that a true christian state should model itself on the heavenly city where perfect order and harmony reigned. the achievement of a semidivine ordo in the kingdoms of men involved establishing peace and justice for all. it was the ruler's responsibility to pay close attention to the minutiae of all regulations pertaining to the relationship between man and man; man and state and, above all, man and god. it is C's commitment to the augustinian ideal that explains his constant obsession with regulating the religious and secular life of his people. though a saw him as a David, the Old Testament parallel that the emperor preferred was Josiah, the 67th century B.C. reforming King of Judah, who rediscovered the deuteronomic law and purified the religion of his people. education and law had to go together because the heterogeneous traditions represented throughout his empire had to be brought into submission to the perfect law of God and the people had to understand what was required of them. for the moment, we must defer our examination of C's educational reforms and concentrate here on his attempts to get to grips with the problem of laying down a juridical foundation.
as w have suggested, establishing a legal framework was both a practical necessity and a religious duty. as such, C needed no urging from a to make it a priority. his mind-set was that of a systematizer rather than an innovator. whether in the secular or religious sphere, what mattered was discovering what was sanctified by custom or divine mandate and setting it out for his subjects to obey. he armed himself with a copy of the rule of St. Benedict in order to eradicate abuses that had crept into monastic life in some centers. he set a to work on a revision of the Vulgate (latin translation of the Bible), in order to provide his priest with one, authoritative, version of the Bible in place of the confusion of texts hitherto in use. in the same way he ordered from Rome a standard sacramentary so that the mass would be everywhere celebrated 'properly'. intent on regulating the life of the clergy, he obtained from Pope hadrian a set of ecclesiastical laws, the Dionysio Hadriana.
88 the expansion of Frankish territory during the first 3 decades of Cs' rule necessitated frequent revision of the laws. each region and tribe had its own set of ordinances. they were based on custom, few were written and all were jealously cherished as part of the culture that determined the identity of the people who lived by them. C's task was to have these disparate codes set down for the benefit of local judges and administrators while ensuring that they were not at variance with Frankish law. Einhard suggests that it was only after he was crowned emperor that c realized the importance of standardizing the laws, but in reality this was an ongoing process that began early in his reign. from time to time the king called his leading men together to discuss and promulgate capitularies, collections of ordinances and regulations for the better governance of his peoples. it may be no accident that the first in this series of legislative gatherings was convened in 778.
in the previous months C had suffered serious setbacks and reverses - Saxon revolt, the fiasco of Roncesvalles and unrest in Aquitnia. this could not have failed to have a profound effect upon a man steeped in the old Testament, particularly in the chronicles of the kings of israel and judah. C believed implicitly in an almighty warrior God, the Lord of Hosts, whose terrible power was ranged alongside righteous rulers and turned against those who forsook the lord their god. up to this point he had attributed all his victories to divine aid. how could it be otherwise when thousands of pagans were brought to their knees before the Cross of Christ? now he had tasted defeat, humiliation and the loss of some of his dearest companions in arms. logic as well as piety obliged him to face up to the withdrawal of divine favor. what had he done, or failed to do, to forfeit the support of the god of Battles? now would C have been the only one to be asking the question. his warrior chiefs followed him cheerfully as long as he led them to victory and was obviously the favorite of heaven. but if the tide of war turned against him they too might have their doubts. in 788 C chose to hold his assembly in the Meuse valley, the area where his dynasty had originated, at the ancient palace of Herstal were he may well have been born. there like Josiah, he gave his people a new set of laws. it was the beginning of a long-term reforming program that he hoped would please God and help to create a holy nation.
the result was the Admonitio Generalis, a comprehensive set of laws governing Church and state and intended as a blueprint for reform. the kernel of the legislative code was the Dionysio Hadriana that Charles had obtained from the pope, but regulations governing the moral conduct of monks and the proper performance of the canonical offices shaded into the religious and ethical behavior of the laity. thus, for example, godparents
89 wee required BY LAW to teach the Lord's Prayer and the creeds to their charges. in a preface to this utopian schema, c made a clear statement of his own belief in his divine mission. his prime responsibility, he stated, were the extension of the kingdom of god, the care of the Church in his dominions and the correct teaching of the faith. there followed a list of regulations for the clergy. C had had them from Hadrian but did not hesitate to make his own amendments and additions. the first and most important task of bishops and priests, he asserted, was preaching. they were engaged in a battle for the hearts and minds of the peoples of the empire, who had to be weaned away from their old practices and beliefs, not just nominally but in very truth.
from this it was a straightforward move to issues of ethics and law:
'the people were to be taught an essentially redemptive philosophy, and told that their lives were fundamentally dedicated to God. all this adds up to a way of life which permitted few compromises and was both designed and destined to become the very bones and spirit of the medieval way of thinking about society.
in a christian society ANYONE WHO OFFENDED the King and THE COMMON GOOD WAS SINNING AGAINST GOD, AND REPRISALS UNDER THE SECULAR LAW WERE EXPRESSIONS OF DIVINE RETRIBUTION. in a sense we should not really talk of 'secular law' at all in Carolingian Europe. all the regulations that C made about living in the material world on a variety of subjects - from coinage to care of the sick and form tithe collection to the maintenance of bridges - were made with one eye on the spiritual realm.
the Admonitio Generalis, though the most comprehensive legal document o the reign, was only the first of a series promulgated by this passionately reformist monarch. as the years advanced, an ever-increasing deluge of written instructions, laws, regulations, letters and admonitions poured from the royal chancellery. these capitularies wee usually issued by the king after consultation with his advisers. whee C led, his bishops followed. they wrote and circulated their own exhortations concerning the observance of canon law, as well as tracts explaining the holy mysteries and the importance of correct performance of the liturgy. from very early in his reign C had attended to an overhaul of ecclesiastical structure. where bishoprics were vacant, held 'temporarily' by heads of religious houses or simply held by unworthy occupants, he installed men he could trust to carry out his policies. but there was no question of c making the rules and then leaving his senior clergy to get on with the business of enforcing them. his commitment to reform and orthodoxy was too
90 strong for that. he frequently summoned his bishops and abbots to church councils where he could discuss with them issues of doctrine, liturgical observance and spiritual discipline. thus, in 794, he summoned bishops from within and without his domains to meet him at Frankfurt to discuss, among other things, the refutation of the
Adoptionist heresy being taught by Bishop Felix and his Pyranean diocese. this had about it all the elements of one of the great ecumenical councils of the Church and C had no doubt that it stood in that ancient tradition.
one of C's priorities after the imperial coronation of 800 was the planning of another major assembly. this eventually took place at Aachen in october 802. it was comprehensive in the subjects it covered. according to the Lorsch annals, C
asked the bishops along with the priests and deans to
Read all of the canons which had been adopted by the synod,
as well as the decretals of the popes.
he ordered that these decrees be translated before all the bishops, priests and deans.
in a similar manner he assembled all the monks and abbots who were present at the synod and asked them to read the rule of the holy father Benedict which was translated for all the abbots and monks...
then the emperor himself assembled all dukes, counts and other christians along with the legal scholars and had all the laws of the empire read out and translated so that each man heard his own law.
he ordered that improvements be made wherever necessary
and that the improved law be written down to enable the judges to make their decisions on the basis of written law and not accept any gifts.
so, all the people , rich and poor alike, were to have justice.
significantly, C also had everyone swear an oath to him as emperor, for it was one thing to enact sweeping, comprehensive legislation and another to have it universally accepted.
it was in the 780s the C began to make his court a center of religious scholarship.
he had always had an inclination to intellectual inquiry. now it became a passion. he was determined to control the intellectual life of his empire; in effect to tell his people what to believe and think.
he sent to monastic libraries at home and abroad for books that might be kept at court or copied to be sent on to other schools and centers of learning throughout the empire.
in this way C ensured that future generations of churchmen and literate lay leaders were well versed in Holy Scripture, commentaries, patristic works and most of the great classical authors.
at the same time the king kept on the lookout for men of learning. such were the
91 blandishments that he and his agents offered that teachers of real stature were lured to the peripatetic (def - literally 'tred around') Frankish court or took up positions in Frankish abbeys. from italy came peter, later Bishop of Pisa; the historian Paul the Deacon; Paulinus, whose clear theological exposition and lucid style drew from Alcuin the comment, 'happy is the Church and the Christian people as long as it has even one such defender of the faith'. A was not the only scholar poached from Britain. Notker tells a story about the arrival of 2 Celtic monks on the Frankish coast. it is a parable rather than historical narrative. according to the chronicler, the new arrivals puzzled the townsmen they encountered by CALLING OUT IN THE MARKETPLACES, 'WISDOM FOR SALE! news of this odd behavior reached the king and he sent for the monks. 'what is this wisdom yo offer, he demanded, and what do you charge for it?' they replied that they came to instruct people in the ways of god, seeking no remuneration but only 'a place suitable for us to teach in and talented minds to train'. the delighted c immediately employed them at his court and later put them in charge of educating boys drawn from the noble houses of the realm.
like the best of legends, the tale expounds essential truths. the christian message in all its complexity intrigued and bewildered Cs' subjects, reared as they were to believe in a world of spirits who communicated with the living via priests and holy men. for his part, C was committed to enlightening jhis people in the higher knowledge of the christian revelation. he recognized this to be a formidable undertaking, which would require the talents of every teacher he could find who was well versed in the bible and the ancient writings. as for the men of learning who now resourced the educational crusade, they recognized in Cs' zeal a force that would empower the christian mission throughout his wide dominions and beyond. while evangelists ventured into pagan lands and monks interceded for them, teachers could ensure that the future leaders of the empire were trained to provide and sustain a secular government that would support the church in all it's endeavors.
but what WAS this empire? how did THIS RULER WHO AIMED TO CONTROL THE VERY THOUGHTS AND BELIEFS OF ALL HIS PEOPLE understand his own imperium (latin - absolute power)? in order to attempt an answer to this question the first point we need to grasp is that C was not thinking in territorial terms. in 806 he nominated his three sons by Hildegard as his heirs and divided his territory between them. the reality is that he had no choice. to have ignored Louis and Pepin in favor of their brother Charles would have been to invite fraternal strife and aristocratic rebellion. the regional dukes and counts would not have tolerated such a flouting of Frankish tradition. but what emerges from a closer study of this formidable military leader is that C had no interest
92 in creating a 'thousand year Reich'. his conquests had not been for the glory of the Carolingian dynasty; they had been for the glory of God. what he created in the West was an imperium Christianum, a civilization based on divine law. the Franks were the new Israel, just as C himself was the new Josiah,. these Old Testament parallels were powerful and were repeatedly stressed in the capitularies and ordinances that poured from the imperial chancellery. within C's dominions there were numerous lands and tribes and he did not attempt the impossible task of merging their identities within a greater Francia. HE SIMPLY ENSURED, AS FAR AS HE WAS ABLE, THAT PAGAN PRACTICES WERE ABOLISHED, that local laws did not conflict with those of the central authority and that christian preaching and teaching had the powerful backing of the government.
the second point we should note is that Cs' attitude to his task did not fundamentally change after Christmas Day 800. there was a continuum about the building of a christian society that had its origins early in his reign. the imperial coronation may appear to be a momentous even and in terms of its perceived challenge to the Byzantine emperor and to Frankish traditions, it was so. yet it was also just another step in a process that had about it an air of inevitability. c was aware of the progressive revelation of God's will for him. he could not be disobedient to the heavenly vision - whatever political complications it might involve. he could not but see the dramatic events of 798 to 799 in Constantinople and Rome as divine signposts to his own future. nor did the process end in 800. C spent the next 12 years seeking a modus vivendi with an outraged Byzantine court, which refused to recognize that the Roman Empire had been split into eastern and western segments. after the coronation his IMPERIUM (def - absolute power) still needed to be defined. Cs' first attempt at definition took some months to evolve. not until May 801 do we find him using the following formula: 'Charles, the most serene Augustus, crowned by god as great and pacific Emperor, governing the Roman empire, king of the Franks and Lombards by the grace of God'. he accepted the mantle of the ancient caesars because the imperial throne was, in the view of most Western observers, empty; but even so he refrained from calling himself 'Roman Emperor'. in later years, as we shall see, he omitted all reference to 'roman' in his title. it never entered his thinking to march an army to the golden Horn to assert his authority. all this indicates that his imperium was something personal, rather than institutional and that it was an evolving concept.
the question, then, reemerges: was C ready and willing to receive the crown, whatever it might imply, on that unforgettable Christmas Day, or was he the object of a papal coup/ Leo III was a subtle schemer who
93 maintained himself in power for 19 years despite his very questionable moral standing and his array of enemies. he had every reason to stage a dramatic event that would strengthen his personal position and make permanent the papacy's switch of allegiance from Constantinople to Aachen. Byzantine claims cramped the pope's style and limited his authority without offering any effective protection to the Church in the West. Leo's (L) predecessors had sheltered behind the Carolingian shield because they needed a military champion to safeguard the territorial integrity of the papal state and because they resented the emperor's claim to authority in matters doctrinal and liturgical. as far as the latter point is concerned, Hadrian and, now, L had exchanged a distant lion for a closer tiger, for C maintained tight control of all aspects of Church life. on valance, however, L adjudged that the future lay with an energetic and devout West rather than a decadent East.
so much for the longer term. L's immediate need, in the late autumn of 800, was to bind the Frankish leader to him with iron bands of obligation. his thought patterns were quite different from Cs'. as a member of the Roman curia, his mind was set in an institutional mold and he was no stranger to intrigue. whatever the gospel might teach, L was convinced that ends justified means. he would, therefore, do anything to enhance the power of the papacy. that involved careful planning, when possible, coupled within an intuitive readiness to grab opportunities and take risks when necessary. his talks with Charles at Paderborn had shown him that the king was disgusted with the scandalous goings on in Constantinople and that he was open to guidance bout his own destiny. C needed no flattering courtiers to convince him that he was de facto leader of the Christ West and, arguably, leader of the Christian world. all he lacked was the purple. but this was not in pope's gift. emperors were traditionally created by the people they were acclaimed, quite often by factions of the army. what L needed to do was choreograph a demonstration of popular support and this is precisely what he did in the days leading up to the Christmas celebrations. it seems to me quite consistent with what we know of C's character that he might have been genuinely taken aback by the seemingly impromptu crowning ceremony while, at the same time, accepting - even welcoming - its implications. it did little more than confirm an existing reality, but it was, or could be seen as, one more divine signpost. as such C could not ignore it.
as for its long-term significance, we cannot accept the assumption that gibbon and most later historians held to be axiomatic. J. Bryce expressed the traditional view when he wrote, 'the coronation of Charles is not only
94 the central event of the Middle Ages; it is also one of those very few events of which, taking them singly, it may be said that if they had not happened the history of the world would have been different'. of itself, Christmas Day 800 changed nothing. C's empire was an ephemeral entity. what the ceremony in St. Peter's symbolized, however, WAS of timeless significance. it acknowledged the consolidation of the Latin Christian West as something distinct from the Greek Christian East. world history would certainly have been profoundly different if C, his clergy and his scholars had not imposed a cultural unity on the disparate peoples of Europe. those peoples would have gone their own ways with their own customs, languages , religions and laws. no other unifying factor could have emerged, to inspire in rulers and ruled a desire for cohesion around a core of common beliefs and values. several nations did arise, as we know, frequently warring with each other and jockeying for supremacy, but always their rivalries were expressed within the framework of a common culture. it is this tension - this sense of belonging to a FAMILY, however quarrelsome and, at times, dysfunctional - that has given Europe a unique and powerful position in the world. that is what human history owes to Charlemagne. as for C's coronation, that might reasonably be characterized as one of the most momentous nonevents in history.
83 brief is our life, now in the midst of years,
and death with silent footfall draweth near.
his dreaded fingers are upon the gates,
and entering in, takes all thou hast.
look forward to that day and to that unloved hour
that when Christ comes from heaven
he finds the father of the house still watching,
and then thou shalt be blessed.
happy the day when thou shalt hear the voice
of thy gentle Judge and for thy toil rejoicing:
'Come, my most faithful servant, enter in
the kingdom of the Father everlasting'.
that day, remember me and say;
'O Christ most gentle.
have mercy on a poor man, alciun.'
we are fortunate in having many poems and letters by the english scholar Alcuin (A)or Albinus. not only do they reveal a most attractive character but they admit us to the world of the Carolingian intelligentsia and provide insights to the thinking of Charlemagne (C) that we would otherwise lack. the king was much more than a semi-literate barbarian. he was more than an efficient warrior and formidable commander of men. he was even more than a pious or superstitious religious enthusiast. C, like many semieducated politicians, held scholars in genuine awe. as his territory grew, he certainly had a need of them as administrators, emissaries and diplomats. but, as his correspondence with Alciun
84 and other churchmen indicates, his relationship with the intellectual haut monde went well beyond the merely practical. he had an inquisitive and energetic mind and loved to engage his experts in doctrinal, liturgical, ethical and even political debate.
A was the last of the prominent scholars of the first great phase of English learning. he was born in about 735, the year that Bede died, and he stood squarely in the northumbrian tradition of scholarly devotion that had its roots in the Celtic revival. A spent most of his life in York, where he was ordained deacon and where he eventually became director of the arch episcopal school. he immersed himself in the Bible and the Church fathers but was also intoxicated by the great latin authors. when he adopted the academic conceit of a classical nickname, he elected to be know as 'Flaccus' after the poet Horace (Quintus Horatius ?Flaccus). teaching study ad worship in the abbey occupied most of his time, but who also kept up a lively correspondence and swapped verses with his counterparts throughout Britain and abroad. the interconnectedness of monastic communities and the conducting of Church business, which involved travel along the roads that led to Rome, created and sustained an international brotherhood of men who shared a passion for learning. by 778 A had already made a coupe of trips to the Continent to consult books in the libraries of Frankish monasteries.
by this time the life of contemplatives in northumbria was becoming difficult. internal dissension was followed by the devastating raids of the Vikings. 'I cry from my heart before Christ's altar, A wrote when he heard of the sack of Lindisfarne in 793, 'O Lord, spare Thy people and do not give the Gentiles Thine inheritance, lest the heathen say, 'where is the God of the Christians? ' C was equally appalled by events across the North sea. his coastline was also threatened by the Scandinavian raiders, but that was not the only kind of outrage that troubled him. he was incensed to hear of the murder of the Northumbrian king by a band of his own nobles and he gave sanctuary to the exiled heir. like every crowned head, C had a vested interest in opposing regicide and anarchy wherever they appeared.
the man who kept him closely informed of affairs in Britain was A. C had met the scholar at Parma in 781 when A was returning from a mission to Rome on behalf of his archbishop. what he encountered was no diffident, retiring scholar, but an ebullient enthusiast. a was a large man who approached life with gusto, held strong opinions and was not afraid to air them. one of the reasons the 2 men developed a close friendship was that, although a well understood the subservient attitude
85 expected of courtiers, he was no mere sycophant. the emperor could rely on him fro straight advice. the chemistry between them must have established itself very quickly, because C invited the Briton to accompany him to Aachen to take over the running of the 'palace school'. A spent the next 15 years at the royal court and, after his retirement to the monastery of Tours in 796, he continued to correspond with the emperor. just as he was to C 'your Flaccus', so C was to him 'my Lord David', named after the victorious Old Testament king and A performed what might almost be considered the role of a prophet, advising, warning and expounding the word of God to his sovereign. thus, for example, A pointed out the danger of swordpoint conversions:
Careful thought must be given to the right method of preaching and baptizing, that the washing of the body in baptism be not made useless by lack in the soul of an understanding of the faith...the Lord told His disciples in the gospel, 'go, teach all nations, baptizing them in the name of Rather, Son and Holy Spirit'. matthew 28.19 the blessed jerome in his commentary on St. matthew's gospel explains the order of this commandment as follows; 'first they teach all nations and then dip them in water. the body cannot receive the sacrament of baptism if the soul has not first received the truth of the faith.'
on another occasion he urged his royal master to spare the rebellious people of Benevento and rely on diplomacy rather than force. and in 'preachy' letters he did not hesitate to tell C how to govern:
'forasmuch as imperial rank is ordained by god, IT'S PURPOSE MUST BE TO LEAD AND SERVE PEOPLE; hence power and wisdom is given by god to His chosen, power to crush the arrogant and defend the lowly against the wicked and wisdom to rule and teach his subjects with virtuous car...what then is your religious duty in time of peace, when the soldier's belt is undone and the whole people turns to you in peace for government...if it be not to decide what is right for every rank, to proclaim your enactments and to give holy counsel that each may go home happy with the teachings of eternal salvation?...
Spare your christian people and defend the churches of Christ, that the blessing of the heavenly king may strengthen you against the pagans. we read that one of the old poets, writing in praise of the ideal rulers of the Roman Empire, said, if I remember rightly, 'to spare his
86 subjects and defeat the proud. (Virgil, Aeneid, IV, 854), a line which St. Augustine expounded with much praise in his City of God (I, 6). yet we should heed the teaching of the gospel more than the poetry of Virgil. Our Lord said, 'blessed are the merciful, for they shall obtain mercy' (Matthew 5.7) and elsewhere, 'Be merciful as your heavenly Father is merciful'. Luke 6.36
A knew very well that he was dealing with a man of hearty and varied appetites and variable temper. he was, therefore, less forthright in advising the emperor on more personal aspects of his conduct, such as keeping concubines, but he did not hesitate to admonish C's son, 'have joy with the wife of your youth and keep free from other women, that the blessing god has given you may lead to a long line of descendants. Proverbs 5.17-8 the letters of cs' teacher, prophet and friend possess an affectionate frankness, not overly tinged with flattery, which reveal to us an emperor who valued the advice of scholars and holy men. C read (though he never mastered the skill of writing) and was well versed in the Bible, St. Augustine, St. Ambrose and other books recommended by A. he eagerly collected examples of liturgy for use in his chapel and he had 'Flaccus' draw up for him tables of daily devotion for his private use. if he followed rigorously the spiritual exercises recommended to him, C must have spent long hours every day on his knees or before church altars. how much time competing inclinations and the demand of a busy life actually allowed him to spend with his God we cannot know, but there can be no doubt about the sincerity and depth of his religious convictions. as professor Barraclough has remarked, 'few things about him are more astounding than the way this man, who was incessantly engaged in campaigns and fighting, who forewent none of the pleasures of life, spent his time on abstruse questions, deeply engaged, for example, in the intricacies of Easter tables and the Christian calendar'.
in congratulating Leo III on his election, C defined the responsibilities of temporal and spiritual leadership in a christian state:
My duty is by divine aid to defend everywhere with armed might the Church of Christ from inroads of pagans and from ravaging of infidels without; from within to fortify it by the learning of the Catholic faith. it is your part, holy father, to support our fighting by hands raised to god as those of Moses, so that, through your intercession and the guidance and gift of God, christian people may ever have victory over his enemies, and the name of our lord Jesus Christ be glorified throughout the world.
87 there is an element of realpolitik (def - practical, material, not theoretical, ethical) in all this . Napoleon laid down the dictum that government is impossible without law and law is unthinkable without religion. C, like his later imitator, had diverse empire to hold together and this required the cement that only chrisitianity could provide. however, the fact that the problems faced by the two dictators were similar does not mean that their motivations can be aligned. there was no trace of sophisticated cynicism in C. he was a genuine visionary in a way that the little Corsican never was.
he derived his image of the perfect society from Augustine's City of God and De Ordine. the thinker of antiquity had insisted that a true christian state should model itself on the heavenly city where perfect order and harmony reigned. the achievement of a semidivine ordo in the kingdoms of men involved establishing peace and justice for all. it was the ruler's responsibility to pay close attention to the minutiae of all regulations pertaining to the relationship between man and man; man and state and, above all, man and god. it is C's commitment to the augustinian ideal that explains his constant obsession with regulating the religious and secular life of his people. though a saw him as a David, the Old Testament parallel that the emperor preferred was Josiah, the 67th century B.C. reforming King of Judah, who rediscovered the deuteronomic law and purified the religion of his people. education and law had to go together because the heterogeneous traditions represented throughout his empire had to be brought into submission to the perfect law of God and the people had to understand what was required of them. for the moment, we must defer our examination of C's educational reforms and concentrate here on his attempts to get to grips with the problem of laying down a juridical foundation.
as w have suggested, establishing a legal framework was both a practical necessity and a religious duty. as such, C needed no urging from a to make it a priority. his mind-set was that of a systematizer rather than an innovator. whether in the secular or religious sphere, what mattered was discovering what was sanctified by custom or divine mandate and setting it out for his subjects to obey. he armed himself with a copy of the rule of St. Benedict in order to eradicate abuses that had crept into monastic life in some centers. he set a to work on a revision of the Vulgate (latin translation of the Bible), in order to provide his priest with one, authoritative, version of the Bible in place of the confusion of texts hitherto in use. in the same way he ordered from Rome a standard sacramentary so that the mass would be everywhere celebrated 'properly'. intent on regulating the life of the clergy, he obtained from Pope hadrian a set of ecclesiastical laws, the Dionysio Hadriana.
88 the expansion of Frankish territory during the first 3 decades of Cs' rule necessitated frequent revision of the laws. each region and tribe had its own set of ordinances. they were based on custom, few were written and all were jealously cherished as part of the culture that determined the identity of the people who lived by them. C's task was to have these disparate codes set down for the benefit of local judges and administrators while ensuring that they were not at variance with Frankish law. Einhard suggests that it was only after he was crowned emperor that c realized the importance of standardizing the laws, but in reality this was an ongoing process that began early in his reign. from time to time the king called his leading men together to discuss and promulgate capitularies, collections of ordinances and regulations for the better governance of his peoples. it may be no accident that the first in this series of legislative gatherings was convened in 778.
in the previous months C had suffered serious setbacks and reverses - Saxon revolt, the fiasco of Roncesvalles and unrest in Aquitnia. this could not have failed to have a profound effect upon a man steeped in the old Testament, particularly in the chronicles of the kings of israel and judah. C believed implicitly in an almighty warrior God, the Lord of Hosts, whose terrible power was ranged alongside righteous rulers and turned against those who forsook the lord their god. up to this point he had attributed all his victories to divine aid. how could it be otherwise when thousands of pagans were brought to their knees before the Cross of Christ? now he had tasted defeat, humiliation and the loss of some of his dearest companions in arms. logic as well as piety obliged him to face up to the withdrawal of divine favor. what had he done, or failed to do, to forfeit the support of the god of Battles? now would C have been the only one to be asking the question. his warrior chiefs followed him cheerfully as long as he led them to victory and was obviously the favorite of heaven. but if the tide of war turned against him they too might have their doubts. in 788 C chose to hold his assembly in the Meuse valley, the area where his dynasty had originated, at the ancient palace of Herstal were he may well have been born. there like Josiah, he gave his people a new set of laws. it was the beginning of a long-term reforming program that he hoped would please God and help to create a holy nation.
the result was the Admonitio Generalis, a comprehensive set of laws governing Church and state and intended as a blueprint for reform. the kernel of the legislative code was the Dionysio Hadriana that Charles had obtained from the pope, but regulations governing the moral conduct of monks and the proper performance of the canonical offices shaded into the religious and ethical behavior of the laity. thus, for example, godparents
89 wee required BY LAW to teach the Lord's Prayer and the creeds to their charges. in a preface to this utopian schema, c made a clear statement of his own belief in his divine mission. his prime responsibility, he stated, were the extension of the kingdom of god, the care of the Church in his dominions and the correct teaching of the faith. there followed a list of regulations for the clergy. C had had them from Hadrian but did not hesitate to make his own amendments and additions. the first and most important task of bishops and priests, he asserted, was preaching. they were engaged in a battle for the hearts and minds of the peoples of the empire, who had to be weaned away from their old practices and beliefs, not just nominally but in very truth.
from this it was a straightforward move to issues of ethics and law:
'the people were to be taught an essentially redemptive philosophy, and told that their lives were fundamentally dedicated to God. all this adds up to a way of life which permitted few compromises and was both designed and destined to become the very bones and spirit of the medieval way of thinking about society.
in a christian society ANYONE WHO OFFENDED the King and THE COMMON GOOD WAS SINNING AGAINST GOD, AND REPRISALS UNDER THE SECULAR LAW WERE EXPRESSIONS OF DIVINE RETRIBUTION. in a sense we should not really talk of 'secular law' at all in Carolingian Europe. all the regulations that C made about living in the material world on a variety of subjects - from coinage to care of the sick and form tithe collection to the maintenance of bridges - were made with one eye on the spiritual realm.
the Admonitio Generalis, though the most comprehensive legal document o the reign, was only the first of a series promulgated by this passionately reformist monarch. as the years advanced, an ever-increasing deluge of written instructions, laws, regulations, letters and admonitions poured from the royal chancellery. these capitularies wee usually issued by the king after consultation with his advisers. whee C led, his bishops followed. they wrote and circulated their own exhortations concerning the observance of canon law, as well as tracts explaining the holy mysteries and the importance of correct performance of the liturgy. from very early in his reign C had attended to an overhaul of ecclesiastical structure. where bishoprics were vacant, held 'temporarily' by heads of religious houses or simply held by unworthy occupants, he installed men he could trust to carry out his policies. but there was no question of c making the rules and then leaving his senior clergy to get on with the business of enforcing them. his commitment to reform and orthodoxy was too
90 strong for that. he frequently summoned his bishops and abbots to church councils where he could discuss with them issues of doctrine, liturgical observance and spiritual discipline. thus, in 794, he summoned bishops from within and without his domains to meet him at Frankfurt to discuss, among other things, the refutation of the
Adoptionist heresy being taught by Bishop Felix and his Pyranean diocese. this had about it all the elements of one of the great ecumenical councils of the Church and C had no doubt that it stood in that ancient tradition.
one of C's priorities after the imperial coronation of 800 was the planning of another major assembly. this eventually took place at Aachen in october 802. it was comprehensive in the subjects it covered. according to the Lorsch annals, C
asked the bishops along with the priests and deans to
Read all of the canons which had been adopted by the synod,
as well as the decretals of the popes.
he ordered that these decrees be translated before all the bishops, priests and deans.
in a similar manner he assembled all the monks and abbots who were present at the synod and asked them to read the rule of the holy father Benedict which was translated for all the abbots and monks...
then the emperor himself assembled all dukes, counts and other christians along with the legal scholars and had all the laws of the empire read out and translated so that each man heard his own law.
he ordered that improvements be made wherever necessary
and that the improved law be written down to enable the judges to make their decisions on the basis of written law and not accept any gifts.
so, all the people , rich and poor alike, were to have justice.
significantly, C also had everyone swear an oath to him as emperor, for it was one thing to enact sweeping, comprehensive legislation and another to have it universally accepted.
it was in the 780s the C began to make his court a center of religious scholarship.
he had always had an inclination to intellectual inquiry. now it became a passion. he was determined to control the intellectual life of his empire; in effect to tell his people what to believe and think.
he sent to monastic libraries at home and abroad for books that might be kept at court or copied to be sent on to other schools and centers of learning throughout the empire.
in this way C ensured that future generations of churchmen and literate lay leaders were well versed in Holy Scripture, commentaries, patristic works and most of the great classical authors.
at the same time the king kept on the lookout for men of learning. such were the
91 blandishments that he and his agents offered that teachers of real stature were lured to the peripatetic (def - literally 'tred around') Frankish court or took up positions in Frankish abbeys. from italy came peter, later Bishop of Pisa; the historian Paul the Deacon; Paulinus, whose clear theological exposition and lucid style drew from Alcuin the comment, 'happy is the Church and the Christian people as long as it has even one such defender of the faith'. A was not the only scholar poached from Britain. Notker tells a story about the arrival of 2 Celtic monks on the Frankish coast. it is a parable rather than historical narrative. according to the chronicler, the new arrivals puzzled the townsmen they encountered by CALLING OUT IN THE MARKETPLACES, 'WISDOM FOR SALE! news of this odd behavior reached the king and he sent for the monks. 'what is this wisdom yo offer, he demanded, and what do you charge for it?' they replied that they came to instruct people in the ways of god, seeking no remuneration but only 'a place suitable for us to teach in and talented minds to train'. the delighted c immediately employed them at his court and later put them in charge of educating boys drawn from the noble houses of the realm.
like the best of legends, the tale expounds essential truths. the christian message in all its complexity intrigued and bewildered Cs' subjects, reared as they were to believe in a world of spirits who communicated with the living via priests and holy men. for his part, C was committed to enlightening jhis people in the higher knowledge of the christian revelation. he recognized this to be a formidable undertaking, which would require the talents of every teacher he could find who was well versed in the bible and the ancient writings. as for the men of learning who now resourced the educational crusade, they recognized in Cs' zeal a force that would empower the christian mission throughout his wide dominions and beyond. while evangelists ventured into pagan lands and monks interceded for them, teachers could ensure that the future leaders of the empire were trained to provide and sustain a secular government that would support the church in all it's endeavors.
but what WAS this empire? how did THIS RULER WHO AIMED TO CONTROL THE VERY THOUGHTS AND BELIEFS OF ALL HIS PEOPLE understand his own imperium (latin - absolute power)? in order to attempt an answer to this question the first point we need to grasp is that C was not thinking in territorial terms. in 806 he nominated his three sons by Hildegard as his heirs and divided his territory between them. the reality is that he had no choice. to have ignored Louis and Pepin in favor of their brother Charles would have been to invite fraternal strife and aristocratic rebellion. the regional dukes and counts would not have tolerated such a flouting of Frankish tradition. but what emerges from a closer study of this formidable military leader is that C had no interest
92 in creating a 'thousand year Reich'. his conquests had not been for the glory of the Carolingian dynasty; they had been for the glory of God. what he created in the West was an imperium Christianum, a civilization based on divine law. the Franks were the new Israel, just as C himself was the new Josiah,. these Old Testament parallels were powerful and were repeatedly stressed in the capitularies and ordinances that poured from the imperial chancellery. within C's dominions there were numerous lands and tribes and he did not attempt the impossible task of merging their identities within a greater Francia. HE SIMPLY ENSURED, AS FAR AS HE WAS ABLE, THAT PAGAN PRACTICES WERE ABOLISHED, that local laws did not conflict with those of the central authority and that christian preaching and teaching had the powerful backing of the government.
the second point we should note is that Cs' attitude to his task did not fundamentally change after Christmas Day 800. there was a continuum about the building of a christian society that had its origins early in his reign. the imperial coronation may appear to be a momentous even and in terms of its perceived challenge to the Byzantine emperor and to Frankish traditions, it was so. yet it was also just another step in a process that had about it an air of inevitability. c was aware of the progressive revelation of God's will for him. he could not be disobedient to the heavenly vision - whatever political complications it might involve. he could not but see the dramatic events of 798 to 799 in Constantinople and Rome as divine signposts to his own future. nor did the process end in 800. C spent the next 12 years seeking a modus vivendi with an outraged Byzantine court, which refused to recognize that the Roman Empire had been split into eastern and western segments. after the coronation his IMPERIUM (def - absolute power) still needed to be defined. Cs' first attempt at definition took some months to evolve. not until May 801 do we find him using the following formula: 'Charles, the most serene Augustus, crowned by god as great and pacific Emperor, governing the Roman empire, king of the Franks and Lombards by the grace of God'. he accepted the mantle of the ancient caesars because the imperial throne was, in the view of most Western observers, empty; but even so he refrained from calling himself 'Roman Emperor'. in later years, as we shall see, he omitted all reference to 'roman' in his title. it never entered his thinking to march an army to the golden Horn to assert his authority. all this indicates that his imperium was something personal, rather than institutional and that it was an evolving concept.
the question, then, reemerges: was C ready and willing to receive the crown, whatever it might imply, on that unforgettable Christmas Day, or was he the object of a papal coup/ Leo III was a subtle schemer who
93 maintained himself in power for 19 years despite his very questionable moral standing and his array of enemies. he had every reason to stage a dramatic event that would strengthen his personal position and make permanent the papacy's switch of allegiance from Constantinople to Aachen. Byzantine claims cramped the pope's style and limited his authority without offering any effective protection to the Church in the West. Leo's (L) predecessors had sheltered behind the Carolingian shield because they needed a military champion to safeguard the territorial integrity of the papal state and because they resented the emperor's claim to authority in matters doctrinal and liturgical. as far as the latter point is concerned, Hadrian and, now, L had exchanged a distant lion for a closer tiger, for C maintained tight control of all aspects of Church life. on valance, however, L adjudged that the future lay with an energetic and devout West rather than a decadent East.
so much for the longer term. L's immediate need, in the late autumn of 800, was to bind the Frankish leader to him with iron bands of obligation. his thought patterns were quite different from Cs'. as a member of the Roman curia, his mind was set in an institutional mold and he was no stranger to intrigue. whatever the gospel might teach, L was convinced that ends justified means. he would, therefore, do anything to enhance the power of the papacy. that involved careful planning, when possible, coupled within an intuitive readiness to grab opportunities and take risks when necessary. his talks with Charles at Paderborn had shown him that the king was disgusted with the scandalous goings on in Constantinople and that he was open to guidance bout his own destiny. C needed no flattering courtiers to convince him that he was de facto leader of the Christ West and, arguably, leader of the Christian world. all he lacked was the purple. but this was not in pope's gift. emperors were traditionally created by the people they were acclaimed, quite often by factions of the army. what L needed to do was choreograph a demonstration of popular support and this is precisely what he did in the days leading up to the Christmas celebrations. it seems to me quite consistent with what we know of C's character that he might have been genuinely taken aback by the seemingly impromptu crowning ceremony while, at the same time, accepting - even welcoming - its implications. it did little more than confirm an existing reality, but it was, or could be seen as, one more divine signpost. as such C could not ignore it.
as for its long-term significance, we cannot accept the assumption that gibbon and most later historians held to be axiomatic. J. Bryce expressed the traditional view when he wrote, 'the coronation of Charles is not only
94 the central event of the Middle Ages; it is also one of those very few events of which, taking them singly, it may be said that if they had not happened the history of the world would have been different'. of itself, Christmas Day 800 changed nothing. C's empire was an ephemeral entity. what the ceremony in St. Peter's symbolized, however, WAS of timeless significance. it acknowledged the consolidation of the Latin Christian West as something distinct from the Greek Christian East. world history would certainly have been profoundly different if C, his clergy and his scholars had not imposed a cultural unity on the disparate peoples of Europe. those peoples would have gone their own ways with their own customs, languages , religions and laws. no other unifying factor could have emerged, to inspire in rulers and ruled a desire for cohesion around a core of common beliefs and values. several nations did arise, as we know, frequently warring with each other and jockeying for supremacy, but always their rivalries were expressed within the framework of a common culture. it is this tension - this sense of belonging to a FAMILY, however quarrelsome and, at times, dysfunctional - that has given Europe a unique and powerful position in the world. that is what human history owes to Charlemagne. as for C's coronation, that might reasonably be characterized as one of the most momentous nonevents in history.
Tuesday, February 14, 2017
2.14.2017 POEMS OF CHALLENGE AND INSPIRATION
50 A SINGLE STITCH by Susan Coolidge
one stitch dropped as the weaver drove
his nimble shuttle to and fro,
in and out, beneath, above,
till the pattern seemed to bud and grow
as if the fairies had helping been;
one small stitch which could scarce be seen,
but the ONE STITCH DROPPED PULLED THE NEXT ONE OUT,
and a weak place grew in the fabric stout;
and the perfect pattern was marred for aye
by the one small stitch that was dropped that day.
ONE SMALL LIFE IN GOD'S GREAT PLAN,
how futile it seems as the age roll,
do what it may or strive how it can
to alter the sweep of the infinite whole!
a single stitch in an endless web,
a drop in the ocean's flood and ebb!
but the pattern is rent where the stitch is lost,
or marred where the tangled threads have crossed;
and EACH LIFE THAT FAILS OF ITS TRUE INTENT
MARS THE PERFECT PLAN THAT ITS MASTER MEANT.
A LITTLE WORD -Author unknown
a little word in kindness spoken,
a motion or a tear,
has often healed the heart that's broken!
and made a friend sincere.
a word-a look-has crushed to earth,
full many a budding flower,
which had a smile but owned its birth,
would bless life's darkest hour.
then deem it not an idle thing,
a pleasant word to speak;
the face you wear, the thoughts you bring,
a heart may heal or break.
51 OTHERS by C.D.Meigs
Lord, help me live from day to day
in such a self-forgetful way,
that even when I kneel to pray
my prayers will be for others.
Help me in all the work I do
to ever be sincere and true,
and know that all I do for You
must needs be done for others.
Let self be crucified and slain
and buried deep and all in vain
may efforts be to rise again,
unless to live for others.
And when my work on earth is done
and my new work in heaven begun,
may I forget the crown I've won
while thinking still of others.
Others, Lord, yes, others,
let this my motto be;
help me to live for others
that I may live like Thee.
PROVE THE DOCTRINE
so let our lips and lives express
the holy Gospel we profess,
so let our words and virtues shine
to prove the doctrine all divine.
52 PASS IT ON by Henry Burton
have you had a kindness shown?
pass it on.
let it travel down the years,
let it wipe another's tears,
'till in Heav'n the deed appears -
pass it on.
did you hear the loving word?
pass it on-
like the singing of a bird?
pass it on-
let its music live and grow,
let it cheer another's woe;
you have reaped what others sow -
pass it on.
'Twas the sunshine of a smile -
pass it on.
staying but a little while!
pass it o.
April beam a little thing,
still it wakes the flowers of spring,
makes the silent birds to sing -
pass it on.
have you found the heavenly light?
pass it on.
souls are groping in the night,
daylight gone -
hold thy lighted lamp on high,
be a star in someone's sky,
he may live who else would die -
pass it on.
be not selfish in thy greed,
pass it on.
look upon thy brother's need,
pass it on.
live for self, you live in vain;
live for Christ, you live again;
Live for Him, with Him you reign -
pass it on.
53 I SHALL NOT PASS THIS WAY AGAIN - Author unknown
through this toilsome world, alas!
once and only once I pass;
if a kindness I may show,
if a good deed I may do
to a suffering fellow man,
let me do it while I can.
no delay, for it is plain
I shall not pass this way again.
55 JUST FOR TODAY by Sybil F. Partidge
Lord, for tomorrow and its needs I do not pray;
keep me, my God, from stain of sin, just for today.
Let me both diligently work and duly pray;
let me be kind in word and deed just for today.
Let me be slow to do my will, prompt to obey;
help me to overcome my flesh just for today.
Let me no wrong or idle word unthinking say:
set Thou a seal upon my lips just for today.
Let me in season, Lord, be grave, in season gay;
let me be faithful to Thy grace just for today.
So for tomorrow and its needs I do not pray;
but keep me, guide me, love me, Lord, just for today. (note - matthew 6.34)
57 A LAST PRAYER by Helen Hunt Jackson
Father, I scarcely dare to pray, so clear I see, now it is done,
that i have wasted half my day, and left my work but just begun;
So clear I see that things I thought were right or harmless were a sin;
so clear i see that I have sought unconscious, selfish aims to win;
So clear I see that I have hurt the soul I might have helped to save;
that I have slothful been, inert, deaf to the calls Thy leaders gave.
in outskirts of Thy kingdom vast, Rather, the humblest spot give me;
set me the lowliest task Thou hast, let me repentant work for Thee.
64 MY DAILY CREED Author unknown
Let me be a little kinder,
let me be a little blinder
to the faults of those about me;
let me praise a little more;
let me be, when I am weary,
just a little bit more cheery;
let me serve a little better
those that I am striving for.
let me be a little braver
when temptation bids me waver;
let me strive a little harder
to be all that I should be;
let me be a little meeker
with the brother that is weaker
and a little less of me
67 OPTIMISM
talk happiness. the world is sad enough
without your woes. no path is wholly rough;
look for the places that are smooth and clear,
and speak of those, to rest the weary ear
of Earth, so hurt by one continuous strain
of human discontent and grief and pain.
talk faith. the world is better off without
your uttered ignorance and morbid doubt.
if you have faith in god or man or self,
say so. if not, push back upon the shelf
of silence all your thoughts, till faith shall come;
no one will grieve because your lips are dumb.
talk health. the dreary, never-changing tale
of mortal maladies is worn and stale.
you cannot charm or interest, or please
by harping on that minor chord, disease.
say you are well, or all is well with you,
and God shall hear your words and make them true.
68 ON THE SUMMIT
the path was steep and snowy - the way was hard and cold,
the wind rushed fiercely at us like a wolf upon the fold;
and we bit our lips and struggled in the terror of the blast,
and we blessed our staffs and wondered if the storm would soon be past.
sometimes our feet slipped backward on the crusty ice and snow,
sometimes we stumbled, helpless, for the way was hard to go;
sometimes we fell and falling, we were sorry we had tried
to each the mountain's summit and the hope within us died.
the path was steep and snowy - the way was hard and cold,
but we struggled ever forward half afraid - no longer bold;
and with dogged perseverance, we pushed up the hidden trail,
and we seemed by children playing with the elements - too frail
to live long in the displeasure of the wind and hail and sleet,
and the snowy down-like blanket seemed a mammoth winding sheet -
and we almost started homeward with a weary broken sigh,
but we flinched and struggled forward 'neath the scorn that cleft the sky.
the path was steep and snowy - the way was hard and cold,
but at last we reached the summit and it glittered with the gold
of the sun that had been shining, with a perfect, glowing light
from behind the heavy storm clouds that had turned the day to night.
and standing on the summit, we looked down and tried to pray,
for we wished to thank the Father who had dpt us on our way;
for the snow and sleet and windstorm were by trifles in the past,
and they made the sunshine brighter when we reached the top at last.
Margaret E. Sangster, Jr.
FOR INSPIRATION
The Prayers I make will then be sweet indeed,
If Thou the spirit give by which I pray;
My unassisted heart is barren clay,
Which of its native self can nothing feed;
of good and pious words Thou art the seed
which quickens where Thou say'st it may;
unless Thou show us thaen Thine own true way,
No man can find it! Rather, Thoumust lead!
Do Thou, then, breathe those thoughts into my mind
By which such virtue may in me be bred
that in Thy holy footsteps I may tread;
the fetters of my tongue do Thou unbind,
that I may have the power to sing of Thee
And sound Thy praises everlastingly. Michelangelo Buonarroti
one stitch dropped as the weaver drove
his nimble shuttle to and fro,
in and out, beneath, above,
till the pattern seemed to bud and grow
as if the fairies had helping been;
one small stitch which could scarce be seen,
but the ONE STITCH DROPPED PULLED THE NEXT ONE OUT,
and a weak place grew in the fabric stout;
and the perfect pattern was marred for aye
by the one small stitch that was dropped that day.
ONE SMALL LIFE IN GOD'S GREAT PLAN,
how futile it seems as the age roll,
do what it may or strive how it can
to alter the sweep of the infinite whole!
a single stitch in an endless web,
a drop in the ocean's flood and ebb!
but the pattern is rent where the stitch is lost,
or marred where the tangled threads have crossed;
and EACH LIFE THAT FAILS OF ITS TRUE INTENT
MARS THE PERFECT PLAN THAT ITS MASTER MEANT.
A LITTLE WORD -Author unknown
a little word in kindness spoken,
a motion or a tear,
has often healed the heart that's broken!
and made a friend sincere.
a word-a look-has crushed to earth,
full many a budding flower,
which had a smile but owned its birth,
would bless life's darkest hour.
then deem it not an idle thing,
a pleasant word to speak;
the face you wear, the thoughts you bring,
a heart may heal or break.
51 OTHERS by C.D.Meigs
Lord, help me live from day to day
in such a self-forgetful way,
that even when I kneel to pray
my prayers will be for others.
Help me in all the work I do
to ever be sincere and true,
and know that all I do for You
must needs be done for others.
Let self be crucified and slain
and buried deep and all in vain
may efforts be to rise again,
unless to live for others.
And when my work on earth is done
and my new work in heaven begun,
may I forget the crown I've won
while thinking still of others.
Others, Lord, yes, others,
let this my motto be;
help me to live for others
that I may live like Thee.
PROVE THE DOCTRINE
so let our lips and lives express
the holy Gospel we profess,
so let our words and virtues shine
to prove the doctrine all divine.
52 PASS IT ON by Henry Burton
have you had a kindness shown?
pass it on.
let it travel down the years,
let it wipe another's tears,
'till in Heav'n the deed appears -
pass it on.
did you hear the loving word?
pass it on-
like the singing of a bird?
pass it on-
let its music live and grow,
let it cheer another's woe;
you have reaped what others sow -
pass it on.
'Twas the sunshine of a smile -
pass it on.
staying but a little while!
pass it o.
April beam a little thing,
still it wakes the flowers of spring,
makes the silent birds to sing -
pass it on.
have you found the heavenly light?
pass it on.
souls are groping in the night,
daylight gone -
hold thy lighted lamp on high,
be a star in someone's sky,
he may live who else would die -
pass it on.
be not selfish in thy greed,
pass it on.
look upon thy brother's need,
pass it on.
live for self, you live in vain;
live for Christ, you live again;
Live for Him, with Him you reign -
pass it on.
53 I SHALL NOT PASS THIS WAY AGAIN - Author unknown
through this toilsome world, alas!
once and only once I pass;
if a kindness I may show,
if a good deed I may do
to a suffering fellow man,
let me do it while I can.
no delay, for it is plain
I shall not pass this way again.
55 JUST FOR TODAY by Sybil F. Partidge
Lord, for tomorrow and its needs I do not pray;
keep me, my God, from stain of sin, just for today.
Let me both diligently work and duly pray;
let me be kind in word and deed just for today.
Let me be slow to do my will, prompt to obey;
help me to overcome my flesh just for today.
Let me no wrong or idle word unthinking say:
set Thou a seal upon my lips just for today.
Let me in season, Lord, be grave, in season gay;
let me be faithful to Thy grace just for today.
So for tomorrow and its needs I do not pray;
but keep me, guide me, love me, Lord, just for today. (note - matthew 6.34)
57 A LAST PRAYER by Helen Hunt Jackson
Father, I scarcely dare to pray, so clear I see, now it is done,
that i have wasted half my day, and left my work but just begun;
So clear I see that things I thought were right or harmless were a sin;
so clear i see that I have sought unconscious, selfish aims to win;
So clear I see that I have hurt the soul I might have helped to save;
that I have slothful been, inert, deaf to the calls Thy leaders gave.
in outskirts of Thy kingdom vast, Rather, the humblest spot give me;
set me the lowliest task Thou hast, let me repentant work for Thee.
64 MY DAILY CREED Author unknown
Let me be a little kinder,
let me be a little blinder
to the faults of those about me;
let me praise a little more;
let me be, when I am weary,
just a little bit more cheery;
let me serve a little better
those that I am striving for.
let me be a little braver
when temptation bids me waver;
let me strive a little harder
to be all that I should be;
let me be a little meeker
with the brother that is weaker
and a little less of me
67 OPTIMISM
talk happiness. the world is sad enough
without your woes. no path is wholly rough;
look for the places that are smooth and clear,
and speak of those, to rest the weary ear
of Earth, so hurt by one continuous strain
of human discontent and grief and pain.
talk faith. the world is better off without
your uttered ignorance and morbid doubt.
if you have faith in god or man or self,
say so. if not, push back upon the shelf
of silence all your thoughts, till faith shall come;
no one will grieve because your lips are dumb.
talk health. the dreary, never-changing tale
of mortal maladies is worn and stale.
you cannot charm or interest, or please
by harping on that minor chord, disease.
say you are well, or all is well with you,
and God shall hear your words and make them true.
68 ON THE SUMMIT
the path was steep and snowy - the way was hard and cold,
the wind rushed fiercely at us like a wolf upon the fold;
and we bit our lips and struggled in the terror of the blast,
and we blessed our staffs and wondered if the storm would soon be past.
sometimes our feet slipped backward on the crusty ice and snow,
sometimes we stumbled, helpless, for the way was hard to go;
sometimes we fell and falling, we were sorry we had tried
to each the mountain's summit and the hope within us died.
the path was steep and snowy - the way was hard and cold,
but we struggled ever forward half afraid - no longer bold;
and with dogged perseverance, we pushed up the hidden trail,
and we seemed by children playing with the elements - too frail
to live long in the displeasure of the wind and hail and sleet,
and the snowy down-like blanket seemed a mammoth winding sheet -
and we almost started homeward with a weary broken sigh,
but we flinched and struggled forward 'neath the scorn that cleft the sky.
the path was steep and snowy - the way was hard and cold,
but at last we reached the summit and it glittered with the gold
of the sun that had been shining, with a perfect, glowing light
from behind the heavy storm clouds that had turned the day to night.
and standing on the summit, we looked down and tried to pray,
for we wished to thank the Father who had dpt us on our way;
for the snow and sleet and windstorm were by trifles in the past,
and they made the sunshine brighter when we reached the top at last.
Margaret E. Sangster, Jr.
FOR INSPIRATION
The Prayers I make will then be sweet indeed,
If Thou the spirit give by which I pray;
My unassisted heart is barren clay,
Which of its native self can nothing feed;
of good and pious words Thou art the seed
which quickens where Thou say'st it may;
unless Thou show us thaen Thine own true way,
No man can find it! Rather, Thoumust lead!
Do Thou, then, breathe those thoughts into my mind
By which such virtue may in me be bred
that in Thy holy footsteps I may tread;
the fetters of my tongue do Thou unbind,
that I may have the power to sing of Thee
And sound Thy praises everlastingly. Michelangelo Buonarroti
2.14.2017 POEMS ABOUT JESUS CHRIST
taken from Sourcebook of Poetry compiled by Al Bryant
114 THE EFFORT - John Newton
approach, my soul, the mercy-seat,
where Jesus answers prayer;
there humbly fall before his feet,
for none can perish there.
Thy promise is my only plea,
with this I venture nigh;
Thou callest burdened souls to thee,
and such, O Lord, am I.
Bowed down beneath a load of sin,
by Satan sorely pressed;
by war without and fears within,
I come to thee for rest.
Be thou my shield and hiding-place!
that, sheltered near thy side,
I may my fierce accuser face,
and tell him thou hast died.
O wondrous love! to bleed and die,
to bear the cross and shame,
that guilty sinners, such as I,
might plead thy gracious name.
'Poor tempest-tossed soul, be still,
My promised race receive';
'Tis Jesus speaks - I must, I will,
I can, I do believe.
120 NOTHING THE BLOOD CANNOT COVER- F. E. Robinson
there is nothing the Blood cannot cover,
Tho' sin is as black as can be.
Your heart may be darker than midnight,
But grace is abounding for thee.
Your life may be cursed by its shadow,
and hope has all vanished from view,
but there's nothing the Blood cannot cover,
since Jesus has shed it for you.
There is nothing the Blood cannot cover,
since Jesus has died for us all.
No nation or tongue is excluded,
for all are condemned by the Fall.
On Calv'ry He cried, 'It is finished;
forgive them, O Father , I pray'.
there is nothing the Blood cannot cover,
that was not atoned for that day.
Come now to the fountain of cleansing,
Plunge deep in its lifegiving flow.
His mercy and grace are sufficient,
His pardon He longs to bestow.
Say not, 'I'm too vile and unworthy,
that fact will not sinners debar,
for there's nothing the Blood cannot cover
if you'll come to Him just as you are.
So come while His and His mercy
is freely extended to you.
Be wise to your need of salvation,
and do what you know you should do.
Heed now His sweet call to repentance,
and walk in the Blood-sprinkled way,
for there's nothing the Blood cannot cover,
if you will trust Him today. F. E. Robinson
122 JUST AS I AM - Charlotte Elliott
Just as I am - without one plea
but that Thy blood was shed for me,
and that Thou bid'st me come to Thee -
O Lamb of God, I come..I come!
Just as I am - and waiting not.
to rid my soul of one dark blot,
to Thee, whose blood can cleanse each spot -
O Lamb of God, I come...I come!
Just as I am - though tossed about,
with many a conflict, many a doubt,
fightings and fears within, without -
O Lamb of God, I come...I come!
Just as I am - poor, wretched, blind;
sight, riches, healing of the mind,
Yea, all I need, in Thee to find -
O Lamb of God, I come, ....I come!
Just as I am -Thou wilt receive,
wilt welcome, pardon, cleanse, relieve,
because Thy promise I believe -
O Lamb of God, I come!
Just as I am - Thy love unknown
has broken every barrier down;
now to be Thine, yea, Thine alone -
O Lamb of God, I come!
Just as I am - of that free love,
the breadth, length, depth and height to prove,
here for a season, then above -
O Lamb of God, I come!
124 LOOKING TO JESUS - Ray Palmer
My faith looks up to Thee,
Thou lamb of Calvary,
Savior divine!
Now hear me while I pray,
Take all my guilt away,
Oh, let me, from this day,
Be wholly Thine!
may Thy rich grace impart
strength to my fainting heart,
my zeal inspire:
as Thou hast died for me,
Oh! may my love to Thee
pure, warm and changeless be,
A living fire!
While life's dark maze I tread
and griefs around me spread,
Be Thou my Guide;
Bid darkness turn to day,
Wipe sorrow's tears away,
nor let me ever stray
from Thee aside.
When ends life's transient dream,
when death's cold, sullen stream
shall o'er me roll;
Blest Saviour, then, in love,
fear and distrust remove;
Oh, bear me safe above,
A ransomed soul. Ray Palmer
122 THE SAVIOR CAN SOLVE EVERY PROBLEM - Oswald J. Smith
the saviour can lift every burden,
the heavy as well as the light;
His strength is mad perfect in weakness,
In Him there is power and might.
the Saviour can bear every sorrow,
in Him there is comfort and rest;
no matter how great the affliction,
He only permits what is best.
the Saviour can strengthen the weary,
His grace is sufficient for all'
He knows every step of the pathway,
and listens to her when we call.
The Saviour can break sin's dominion,
the victory He won long ago;
In Him there is freedom from bondage,
He's able to conquer the foe.
the Saviour can satisfy fully
the heart that the world cannot fill;
His presence will sanctify wholly
the soul that is yielded and still.
the Saviour can solve every problem,
the tangles of life can undo;
there is nothing too hard for Jesus,
there is nothing that He cannot do.
128 THE NAME OF JESUS - John Newton
how sweet the name of Jesus sounds
in a believer's ear!
it soothes his sorrows, heals his wounds,
and drives away his fear.
it makes the wounded spirit whole,
and calms the troubled breast;
'tis manna to the hungry soul.
and to the weary, rest.
dear name! the rock on which I build,
my shield and hiding-place;
my never-failing treasury, filled
with boundless stores of grace.
by Thee my prayers acceptance gain,
although with sin defiled;
satan accuses me in vain,
and I am owned a child.
Jesus, my shepherd, Husband, Friend,
my Prophet, Priest and King,
my Lord, my Life, my Way, my End,
accept the praise I bring.
weak is the effort of my heart,
and cold my warmest thought;
but when I see Thee as Thou art,
I'll praise Thee as I ought.
till then, I would Thy love proclaim
with every fleeting breath;
and y the music of Thy name
refresh my soul in death!
129 THE SEARCH - James Russell Lowell
I went to seek for Christ,
and Nature seemed so fair...
back to the world I turned,
for Christ, I said, is King;
so the cramped alley and the hut I spurned,
as far beneath His sojourning..
so from my feet the dust
of the proud World I shook;
then came dear Love and shared with me his crust,
and half my sorrow's burden took.
after the World's soft bed,
it's rich and dainty fare,
like down seemed Love's coarse pillow to my head
His cheap food seemed as manna rare;
fresh-trodden prints of bare and bleeding feet,
turned to the heedless city whence I came,
hard by I saw and springs of worship sweet
gushed from my cleft heart smitten by the same;
Love looked me in the face and spake no words,
but straight I knew those footprints were the Lord's.
I followed where they led
and in a hovel rude,
with naught to fence the weather from his head,
the King I sought for meekly stood;
a naked, hungry child
clung round his gracious knee,
and a poor hunted slave looked up and smiled
to bless the smile that set him free;
new miracles I saw this presence do, -
no more I knew the hovel bare and poor,
the gathered chips into a woodpile grew,
the broken morsel swelled to goodly store;
I knelt and wept: my Christ no more I seek,
His throne is with the outcast and the weak. James Russell Lowell
114 THE EFFORT - John Newton
approach, my soul, the mercy-seat,
where Jesus answers prayer;
there humbly fall before his feet,
for none can perish there.
Thy promise is my only plea,
with this I venture nigh;
Thou callest burdened souls to thee,
and such, O Lord, am I.
Bowed down beneath a load of sin,
by Satan sorely pressed;
by war without and fears within,
I come to thee for rest.
Be thou my shield and hiding-place!
that, sheltered near thy side,
I may my fierce accuser face,
and tell him thou hast died.
O wondrous love! to bleed and die,
to bear the cross and shame,
that guilty sinners, such as I,
might plead thy gracious name.
'Poor tempest-tossed soul, be still,
My promised race receive';
'Tis Jesus speaks - I must, I will,
I can, I do believe.
120 NOTHING THE BLOOD CANNOT COVER- F. E. Robinson
there is nothing the Blood cannot cover,
Tho' sin is as black as can be.
Your heart may be darker than midnight,
But grace is abounding for thee.
Your life may be cursed by its shadow,
and hope has all vanished from view,
but there's nothing the Blood cannot cover,
since Jesus has shed it for you.
There is nothing the Blood cannot cover,
since Jesus has died for us all.
No nation or tongue is excluded,
for all are condemned by the Fall.
On Calv'ry He cried, 'It is finished;
forgive them, O Father , I pray'.
there is nothing the Blood cannot cover,
that was not atoned for that day.
Come now to the fountain of cleansing,
Plunge deep in its lifegiving flow.
His mercy and grace are sufficient,
His pardon He longs to bestow.
Say not, 'I'm too vile and unworthy,
that fact will not sinners debar,
for there's nothing the Blood cannot cover
if you'll come to Him just as you are.
So come while His and His mercy
is freely extended to you.
Be wise to your need of salvation,
and do what you know you should do.
Heed now His sweet call to repentance,
and walk in the Blood-sprinkled way,
for there's nothing the Blood cannot cover,
if you will trust Him today. F. E. Robinson
122 JUST AS I AM - Charlotte Elliott
Just as I am - without one plea
but that Thy blood was shed for me,
and that Thou bid'st me come to Thee -
O Lamb of God, I come..I come!
Just as I am - and waiting not.
to rid my soul of one dark blot,
to Thee, whose blood can cleanse each spot -
O Lamb of God, I come...I come!
Just as I am - though tossed about,
with many a conflict, many a doubt,
fightings and fears within, without -
O Lamb of God, I come...I come!
Just as I am - poor, wretched, blind;
sight, riches, healing of the mind,
Yea, all I need, in Thee to find -
O Lamb of God, I come, ....I come!
Just as I am -Thou wilt receive,
wilt welcome, pardon, cleanse, relieve,
because Thy promise I believe -
O Lamb of God, I come!
Just as I am - Thy love unknown
has broken every barrier down;
now to be Thine, yea, Thine alone -
O Lamb of God, I come!
Just as I am - of that free love,
the breadth, length, depth and height to prove,
here for a season, then above -
O Lamb of God, I come!
124 LOOKING TO JESUS - Ray Palmer
My faith looks up to Thee,
Thou lamb of Calvary,
Savior divine!
Now hear me while I pray,
Take all my guilt away,
Oh, let me, from this day,
Be wholly Thine!
may Thy rich grace impart
strength to my fainting heart,
my zeal inspire:
as Thou hast died for me,
Oh! may my love to Thee
pure, warm and changeless be,
A living fire!
While life's dark maze I tread
and griefs around me spread,
Be Thou my Guide;
Bid darkness turn to day,
Wipe sorrow's tears away,
nor let me ever stray
from Thee aside.
When ends life's transient dream,
when death's cold, sullen stream
shall o'er me roll;
Blest Saviour, then, in love,
fear and distrust remove;
Oh, bear me safe above,
A ransomed soul. Ray Palmer
122 THE SAVIOR CAN SOLVE EVERY PROBLEM - Oswald J. Smith
the saviour can lift every burden,
the heavy as well as the light;
His strength is mad perfect in weakness,
In Him there is power and might.
the Saviour can bear every sorrow,
in Him there is comfort and rest;
no matter how great the affliction,
He only permits what is best.
the Saviour can strengthen the weary,
His grace is sufficient for all'
He knows every step of the pathway,
and listens to her when we call.
The Saviour can break sin's dominion,
the victory He won long ago;
In Him there is freedom from bondage,
He's able to conquer the foe.
the Saviour can satisfy fully
the heart that the world cannot fill;
His presence will sanctify wholly
the soul that is yielded and still.
the Saviour can solve every problem,
the tangles of life can undo;
there is nothing too hard for Jesus,
there is nothing that He cannot do.
128 THE NAME OF JESUS - John Newton
how sweet the name of Jesus sounds
in a believer's ear!
it soothes his sorrows, heals his wounds,
and drives away his fear.
it makes the wounded spirit whole,
and calms the troubled breast;
'tis manna to the hungry soul.
and to the weary, rest.
dear name! the rock on which I build,
my shield and hiding-place;
my never-failing treasury, filled
with boundless stores of grace.
by Thee my prayers acceptance gain,
although with sin defiled;
satan accuses me in vain,
and I am owned a child.
Jesus, my shepherd, Husband, Friend,
my Prophet, Priest and King,
my Lord, my Life, my Way, my End,
accept the praise I bring.
weak is the effort of my heart,
and cold my warmest thought;
but when I see Thee as Thou art,
I'll praise Thee as I ought.
till then, I would Thy love proclaim
with every fleeting breath;
and y the music of Thy name
refresh my soul in death!
129 THE SEARCH - James Russell Lowell
I went to seek for Christ,
and Nature seemed so fair...
back to the world I turned,
for Christ, I said, is King;
so the cramped alley and the hut I spurned,
as far beneath His sojourning..
so from my feet the dust
of the proud World I shook;
then came dear Love and shared with me his crust,
and half my sorrow's burden took.
after the World's soft bed,
it's rich and dainty fare,
like down seemed Love's coarse pillow to my head
His cheap food seemed as manna rare;
fresh-trodden prints of bare and bleeding feet,
turned to the heedless city whence I came,
hard by I saw and springs of worship sweet
gushed from my cleft heart smitten by the same;
Love looked me in the face and spake no words,
but straight I knew those footprints were the Lord's.
I followed where they led
and in a hovel rude,
with naught to fence the weather from his head,
the King I sought for meekly stood;
a naked, hungry child
clung round his gracious knee,
and a poor hunted slave looked up and smiled
to bless the smile that set him free;
new miracles I saw this presence do, -
no more I knew the hovel bare and poor,
the gathered chips into a woodpile grew,
the broken morsel swelled to goodly store;
I knelt and wept: my Christ no more I seek,
His throne is with the outcast and the weak. James Russell Lowell
Monday, February 13, 2017
2.13.2017 IT MEANS JUST WHAT IT SAYS - author unknown
There are some who believe the Bible, And it tell me He will heal me,
And some who believe a part; And hear my feeblest cry,
Some who trust with a reservation, And that all His royal bounty,
And some with all the heart. Will all my need supply.
But I know that its every promise And I seem to know no better,
Is firm and true always; Than to trust Him all my ways,
It is tried as the precious silver, For He says I must trust Him fully,
And it means just what it says. And I trust just as He says.
It assures me of salvation Let me hearken to all His precepts,
Thro' Jesus' precious Blood, And instantly obey;
For the souls that will trust His mercy, Let me run to perform His bidding,
And yield themselves to God Whatever He may say.
And I claim for myself the promise Let me cherish His least commandment,
And just begin to praise, And walk in all His ways;
For it says I am saved by trusting, Let me always obey my Master
And I trust just as it says. And do just what He says.
And it tells me there is cleansing, It is strange we trust each other,
From every secret sin, And only doubt our Lord;
And a great and full salvation We will take the words of mortals
To keep the heart within; And yet distrust His Word;
And I take Him in His fullness, But oh, what a light and glory,
With all His glorious grace, Would shine o'er all our days,
For He says it is mine for taking, If we always would remember
And I take just what He says. He means just what He says.
Author Unknown
And some who believe a part; And hear my feeblest cry,
Some who trust with a reservation, And that all His royal bounty,
And some with all the heart. Will all my need supply.
But I know that its every promise And I seem to know no better,
Is firm and true always; Than to trust Him all my ways,
It is tried as the precious silver, For He says I must trust Him fully,
And it means just what it says. And I trust just as He says.
It assures me of salvation Let me hearken to all His precepts,
Thro' Jesus' precious Blood, And instantly obey;
For the souls that will trust His mercy, Let me run to perform His bidding,
And yield themselves to God Whatever He may say.
And I claim for myself the promise Let me cherish His least commandment,
And just begin to praise, And walk in all His ways;
For it says I am saved by trusting, Let me always obey my Master
And I trust just as it says. And do just what He says.
And it tells me there is cleansing, It is strange we trust each other,
From every secret sin, And only doubt our Lord;
And a great and full salvation We will take the words of mortals
To keep the heart within; And yet distrust His Word;
And I take Him in His fullness, But oh, what a light and glory,
With all His glorious grace, Would shine o'er all our days,
For He says it is mine for taking, If we always would remember
And I take just what He says. He means just what He says.
Author Unknown
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