Scottish Common Sense Realism

Craig Ferguson deserves an honorary doctorate for this.If you can't see the video, visit the original post.

The Government Can

This is a YouTube video of Tim Hawkins THE GOVERNMENT CAN - so view original post if you don't see anything.

Christian comedian and homeschooling dad, Tim Hawkins, is coming to Louisville (New Albany, actually) for the Marriage RAWKS! rally in October. Is anyone interested in going? If we get 5+ together, we get group rate ($13).

Enthroning the Bible at Home

I got this from the US Conference of (ROMAN) Catholic Bishop's website. It's part of their renewed focus on catechesis. After looking over it, I wanted to post it and see if there were any responses from the Reform-minded folks that read my blog. The concept of a family altar is well established in Roman Catholic communities. It used to be well-established in Protestant families (normally the kitchen table), but I'm liking the idea of a place set especially apart. Maybe it will be so again.

To show that God is at the center of their lives, many families enthrone the Bible, the Word of God, in a visible place in their homes. By placing the Sacred Scriptures in a prominent place decorated with flowers and art, and by gathering at this spot for daily prayer, families show that God is present and active through his Word.

Enthroning the Bible in your home is easy. Simply pick a place where the Bible can be honored. The Bible should be placed where it will be seen regularly, but the location should be apart from the noise and confusion of the family entertainment. Place the Bible, opened to a favorite passage or the readings of the day (these can be found at www.usccb.org/nab), on a table or shelf. Decorate the area around the Bible with a cloth, flowers, and/or a candle—whatever makes sense to you. Use the following ritual prayer when you gather as a family to enthrone the Bible.

Things to Prepare

• Bible
• A shelf or table where the Bible will be placed (the shelf may be adorned with a cloth and candles)

Ritual

When possible, the ritual may start outside the main door to the house or outside the main entrance to the room. One member of the family holds the Bible, raised slightly. The father, mother, or other leader begins the celebration with the opening litany:

Leader: Our Lord Jesus Christ, you are the Word of the Father.
Response: Come, Lord Jesus, come.

Leader: You became one with us to tell of the Father’s love.
Response: Come, Lord Jesus, come.

Leader: You are the light that shines in the darkness.
Response: Come, Lord Jesus, come.

Leader: You save us from fear and break the bonds of sin and death.
Response: Come, Lord Jesus, come.

Leader: You come to guide our steps and lead us to God.
Response: Come, Lord Jesus, come.

Leader: You are the Word of eternal life.
Response: Come, Lord Jesus, come.

Leader: You fill us with the Holy Spirit.
Response: Come, Lord Jesus, come.

As everyone enters the house or room, they may sing a suitable song.

Then one of the following Scripture passages is read from the Bible:

Matthew 4:17-23 Jesus calls and heals through the power of his Word.
Mark 4:1-20 The Word is like the seed.
Luke 4:14-21 Jesus proclaims the Word in Nazareth.
John 1:10-14 Jesus is the Word of God and the light of the world.

After the reading, the leader places the Bible in the place prepared for it. All bow deeply before the enthroned Bible.

Leader:
We have heard your words, Jesus.
They give us joy and bring light and truth into our lives.
Your presence gives us peace in our troubled and divided world.
Let your Word create in our hearts a deep desire for you.
Be with us in our hearts and homes, in our community and country.
Give us your Holy Spirit to help us to understand your Word.
We enthrone now this Holy Bible in our midst.
Make your Word the center of our lives.
May your Word inspire all that we think and say and do.
May your Word bind us together in unity with each other and with you,
today and forever.

Response: Amen.

All join in saying the Lord’s Prayer.

All repeat after the leader:

We promise to respect the Word of God in our midst.
We shall read and reflect on it as a family of God.
May we draw from it inspiration for our decisions,
strength for our work,
and comfort in suffering.
Jesus, help us to be faithful to our promise,
you who live forever and ever.
Amen.

The celebration concludes with a sign of peace.

Adapted from Enthroning the Bible in the Family, by Pauline Publications Africa. Used with permission.
Handouts may be reproduced to use in promoting Catechetical Sunday.

Copyright © 2009, United States Conference of Catholic Bishops, Washington, D.C. All rights reserved. Permission is hereby granted to duplicate this work without adaptation for non-commercial use.

Translation Tarnation

Zondervan has finally done it. They reneged on their promise to leave the NIV text alone, and are updating the TNIV (written with an ideological bent towards gender-neutral language) to become the new NIV by 2011. You can believe that it's going to be even better at obscuring biblical doctrine than the TNIV was.

Haven't we been through this before?

Lord, hasten the day when the ESV receives wide recognition among your Anglican children (now that it also has the Apocrypha).

ToBACHo

Edifying Thoughts of a Tobacco Smoker

Whene'er I take my pipe and stuff it
And smoke to pass the time away
My thoughts, as I sit there and puff it,
Dwell on a picture sad and grey:
It teaches me that very like
Am I myself unto my pipe.

Like me this pipe, so fragrant burning,
Is made of naught but earthen clay;
To earth I too shall be returning,
And cannot halt my slow decay.
My well used pipe, now cracked and broken,
Of mortal life is but a token.

No stain, the pipe's hue yet doth darken;
It remains white. Thus do I know
That when to death's call I must harken
My body, too, all pale will grow.
To black beneath the sod 'twill turn,
Likewise the pipe, if oft it burn.

Or when the pipe is fairly glowing,
Behold then instantaneously,
The smoke off into thin air going,
'Til naught but ash is left to see.
Man's fame likewise away will burn
And unto dust his body turn.

How oft it happens when one's smoking,
The tamper's missing from it's shelf,
And one goes with one's finger poking
Into the bowl and burns oneself.
If in the pipe such pain doth dwell
How hot must be the pains of Hell!

Thus o'er my pipe in contemplation
Of such things - I can constantly
Indulge in fruitful meditation,
And so, puffing contentedly,
On land, at sea, at home, abroad,
I smoke my pipe and worship God.

Johann Sebastian Bach - 1725 (1685-1750)

From: The Second Little Clavier Book For Anna Magdalena Bach

The Really Really Secret Life of Geisha

I Have A Dream

Forty-six years later, we're still working on it. This is a speech from my favorite Republican.

I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.

Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.

But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. And so we've come here today to dramatize a shameful condition.

In a sense we've come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the "unalienable Rights" of "Life, Liberty and the pursuit of Happiness." It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds."

But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. And so, we've come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice.

We have also come to this hallowed spot to remind America of the fierce urgency of Now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children.

It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. And those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. And there will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.

But there is something that I must say to my people, who stand on the warm threshold which leads into the palace of justice: In the process of gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again, we must rise to the majestic heights of meeting physical force with soul force.

The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom.

We cannot walk alone.

And as we walk, we must make the pledge that we shall always march ahead.

We cannot turn back.

There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their self-hood and robbed of their dignity by signs stating: "For Whites Only." We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until "justice rolls down like waters, and righteousness like a mighty stream."¹

I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. And some of you have come from areas where your quest -- quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive. Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed.

Let us not wallow in the valley of despair, I say to you today, my friends.

And so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.

I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident, that all men are created equal."

I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.

I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.

I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.

I have a dream today!

I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of "interposition" and "nullification" -- one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.

I have a dream today!

I have a dream that one day every valley shall be exalted, and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight; "and the glory of the Lord shall be revealed and all flesh shall see it together."²

This is our hope, and this is the faith that I go back to the South with.

With this faith, we will be able to hew out of the mountain of despair a stone of hope. With this faith, we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith, we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.

And this will be the day -- this will be the day when all of God's children will be able to sing with new meaning:

My country 'tis of thee, sweet land of liberty, of thee I sing.

Land where my fathers died, land of the Pilgrim's pride,

From every mountainside, let freedom ring!

And if America is to be a great nation, this must become true.

And so let freedom ring from the prodigious hilltops of New Hampshire.

Let freedom ring from the mighty mountains of New York.

Let freedom ring from the heightening Alleghenies of Pennsylvania.

Let freedom ring from the snow-capped Rockies of Colorado.

Let freedom ring from the curvaceous slopes of California.

But not only that:

Let freedom ring from Stone Mountain of Georgia.

Let freedom ring from Lookout Mountain of Tennessee.

Let freedom ring from every hill and molehill of Mississippi.

From every mountainside, let freedom ring.

And when this happens, when we allow freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual:

Free at last! Free at last!

Thank God Almighty, we are free at last!³

¹ Amos 5:24 (rendered precisely in The American Standard Version of the Holy Bible)

² Isaiah 40:4-5 (King James Version of the Holy Bible). Quotation marks are excluded from part of this moment in the text because King's rendering of Isaiah 40:4 does not precisely follow the KJV version from which he quotes (e.g., "hill" and "mountain" are reversed in the KJV). King's rendering of Isaiah 40:5, however, is precisely quoted from the KJV.

³ At: http://www.negrospirituals.com/news-song/free_at_last_from.htm

Another Setting of the Kenotic Hymn

Caroline Noel sang the Kenotic Hymn from St Paul's Letter to the Philippians in a famous setting (King's Weston) --and singing this version of the hymn is an experience of being caught up into the joy, the suffering, and the glory of Jesus Christ:

	Clyde McLennan - At the Name of Jesus
	Found at bee mp3 search engine

At the Name of Jesus
every knee shall bow,
every tongue confess him
King of glory now;
'tis the Father's pleasure
we should call him Lord,
who from the beginning
was the mighty Word.

At his voice creation
sprang at once to sight,
all the angel faces,
all the hosts of light,
Thrones and Dominations,
stars upon their way,
all the heavenly orders,
in their great array.

Humbled for a season,
to receive a Name
from the lips of sinners,
unto whom he came,
faithfully he bore it
spotless to the last,
brought it back victorious,
when from death he passed;

Bore it up triumphant,
with its human light,
through all ranks of creatures,
to the central height,
to the throne of Godhead,
to the Father's breast;
filled it with the glory
of that perfect rest.

Name him, brothers, name him,
with love as strong as death,
but with awe and wonder
and with bated breath;
he is God the Savior,
he is Christ the Lord,
ever to be worshiped,
trusted, and adored.

In your hearts enthrone him;
there let him subdue
all that is not holy,
all that is not true;
crown him as your Captain
in temptation's hour;
let his will enfold you
in its light and power.

Brothers, this Lord Jesus
shall return again,
with his Father's glory
with his angel train;
for all wreaths of empire
meet upon his brow,
and our hearts confess him
King of Glory now.

Prochoice pragmatism

I was recently directed to a reflection piece by Dr. Jacob Appel on harvesting organs from aborted babies. His pragmatism is telling.

"The first striking feature of fetal organs is that their supply, for all practical purposes, is unlimited. Unlike living kidney donors, who must then advance through life with only one functioning kidney, pregnant women who provide fetal kidneys could do so repeatedly without incurring the medical consequences of adult organ loss."

I think it's time for somebody to turn in their medical ethics license.

Dr. Appel is no doubt a brilliant academic. According to his biography, he has earned the A.B. and A.M. from Brown University, the M.A. and M.Phil. from Columbia University, the M.D. from Columbia University's College of Physicians and Surgeons, an M.F.A. in creative writing from New York University, and a J.D. from Harvard Law School. No slug in the classroom, to be sure - either as a student or as a professor.

He has most recently taught at Brown University in Providence, Rhode Island, where he was honored with the Undergraduate Council of Students Award for Excellence in Teaching in 2003. He publishes in the field of bioethics and contributes to such publications as the Journal of Clinical Ethics, the Journal of Law, Medicine & Ethics, the Hastings Center Report, and the Bulletin of the History of Medicine.

I noticed that Dr. Appel is admitted to the practice of law in New York State and Rhode Island, and is a licensed New York City sightseeing guide...but he's not licensed as a physician.* Maybe you should have to have a license (and clinical experience - i.e., helping people wrestle with these issues in the flesh) to practice biomedical ethics.

As others have pointed out, once you give in to killing the unborn, no moral cretinism is too low for you to stoop...no matter how many postnominal letters one has.

*It appears he is serving a residency in psychiatry at Mount Sinai - very prestigious. Yet I don't see him listed under the AMA's finder for NY, which hosts licensing information for all MDs and DOs, whether AMA members or not. He may not have taken the USMLE yet...but then how is he doing a residency?

City Council Livonia MI Glenn Moon

This is a video so come to the blog to visit.


Okay...who wrote his speech? Bishop Bizarro?

Fire and Ice

video of ELE asteroid impact.

Some say the world will end in fire,
Some say in ice.
From what I've tasted of desire
I hold with those who favour fire.
But if it had to perish twice,
I think I know enough of hate
To say that for destruction ice
Is also great
And would suffice.

Frost, Robert. Miscellaneous Poems to 1920.

There, now you can have your cake and eat it, too.

Johnny Cash just got served

This is a video, so you need to go to the original post.

Zombie 900 Number

I can't imagine what demographic they're aiming at.

Government Health Care as Good as the Post Office

Repost with supporting arguments at the bottom.

Yeah, BHO...that'll win us over.

Seriously...where has the government forcibly taken over an industry and made it better?

Government has never reduced the cost of a service - it cannot - but it can redirect access through the use of force (in the end, the police power of the state to harm or imprison us). Seniors know this, and that's why they're being so patriotic right now. Here's comment from today's WSJ.

Obama's Senior Moment

Elderly Americans are turning out in droves to fight ObamaCare, and President Obama is arguing back that they have nothing to worry about. Allow us to referee. While claims about euthanasia and "death panels" are over the top, senior fears have exposed a fundamental truth about what Mr. Obama is proposing: Namely, once health care is nationalized, or mostly nationalized, rationing care is inevitable, and those who have lived the longest will find their care the most restricted.

***

Far from being a scare tactic, this is a logical conclusion based on experience and common-sense. Once health care is a "free good" that government pays for, demand will soar and government costs will soar too. When the public finally reaches its taxing limit, something will have to give on the care and spending side. In a word, care will be rationed by politics.

Mr. Obama's reply is that private insurance companies already ration, by deciding which treatments are covered and which aren't. However, there's an ocean of difference between coverage decisions made under millions of voluntary private contracts and rationing via government. An Atlantic Ocean, in fact. Virtually every European government with "universal" health care restricts access in one way or another to control costs, and it isn't pretty.

The British system is most restrictive, using a black-box actuarial formula known as "quality-adjusted life years," or QALYs, that determines who can receive what care. If a treatment isn't deemed to be cost-effective for specific populations, particularly the elderly, the National Health Service simply doesn't pay for it. Even France—which has a mix of public and private medicine—has fixed reimbursement rates since the 1970s and strictly controls the use of specialists and the introduction of new medical technologies such as CT scans and MRIs.

Yes, the U.S. "rations" by ability to pay (though in the end no one is denied actual care). This is true of every good or service in a free economy and a world of finite resources but infinite wants. Yet no one would say we "ration" houses or gasoline because those goods are allocated by prices. The problem is that governments ration through brute force—either explicitly restricting the use of medicine or lowering payments below market rates. Both methods lead to waiting lines, lower quality, or less innovation—and usually all three.

A lot of talk has centered on what Sarah Palin inelegantly called "death panels." Of course rationing to save the federal fisc will be subtler than a bureaucratic decision to "pull the plug on grandma," as Mr. Obama put it. But Mrs. Palin has also exposed a basic truth. A substantial portion of Medicare spending is incurred in the last six months of life.

From the point of view of politicians with a limited budget, is it worth spending a lot on, say, a patient with late-stage cancer where the odds of remission are long? Or should they spend to improve quality, not length, of life? Or pay for a hip or knee replacement for seniors, when palliative care might cost less? And who decides?

In Britain, the NHS decides, and under its QALYs metric it generally won't pay more than $22,000 for treatments to extend a life six months. "Money for the NHS isn't limitless," as one NHS official recently put it in response to American criticism, "so we need to make sure the money we have goes on things which offer more than the care we'll have to forgo to pay for them."

Before he got defensive, Mr. Obama was open about this political calculation. He often invokes the experience of his own grandmother, musing whether it was wise for her to receive a hip replacement after a terminal cancer diagnosis. In an April interview with the New York Times, he wondered whether this represented a "sustainable model" for society. He seems to believe these medical issues are all justifiably political questions that government or some panel of philosopher kings can and should decide. No wonder so many seniors rebel at such judgments that they know they could do little to influence, much less change.

Mr. Obama has also said many times that the growth of Medicare spending must be restrained, and his budget director Peter Orszag has made it nearly his life's cause. We agree, but then why does Mr. Obama want to add to our fiscal burdens a new Medicare-like program for everyone under 65 too? Medicare already rations care, refusing, for example, to pay for virtual colonsocopies and has payment policies or directives to curtail the use of certain cancer drugs, diagnostic tools, asthma medications and many others. Seniors routinely buy supplemental insurance (Medigap) to patch Medicare's holes—and Medicare is still growing by 11% this year.

The political and fiscal pressure to further ration Medicare would increase exponentially if government is paying for most everyone's care. The better way to slow the growth of Medicare is to give seniors more control over their own health care and the incentives to spend wisely, by offering competitive insurance plans. But this would mean less control for government, not more.

***

It's striking that even the AARP—which is run by liberals who favor national health care—has been backing away from support for Mr. Obama's version. The AARP leadership's Democratic sympathies will probably prevail in the end, perhaps after some price-control sweeteners are added for prescription drugs. But AARP is out of touch with its own members, who have figured out that their own health and lives are at stake in this debate over ObamaCare. They know that when medical discretion clashes with limited government budgets, medicine loses.

Copyright 2009 Dow Jones & Company, Inc. All Rights Reserved

From the Gipper

1. “My fellow Americans. I’m pleased to announce that I’ve signed legislation outlawing the Soviet Union. We begin bombing in five minutes.” - joking during a mike check before his Saturday radio broadcast
2. “I hope you’re all Republicans.” - Speaking to surgeons as he entered the operating room following a 1981 assassination attempt
3. “I have left orders to be awakened at any time in case of national emergency, even if I’m in a cabinet meeting.” - Said many times during his presidency, 1981-1989
4. “I am not worried about the deficit. It is big enough to take care of itself.” - Said during his presidency, 1981-1989
5. “Recession is when your neighbor loses his job. Depression is when you lose yours. And recovery is when Jimmy Carter loses his.”
6. “Politics is supposed to be the second oldest profession. I have come to realize that it bears a very close resemblance to the first.” - Remarks at a business conference, Los Angeles, March 2, 1977
7. “Thomas Jefferson once said, “We should never judge a president by his age, only by his works.’ And ever since he told me that, I stopped worrying.”
8. “I want you to know that also I will not make age an issue of this campaign. I am not going to exploit, for political purposes, my opponent’s youth and inexperience.” - during a 1984 presidential debate with Walter Mondale
9. “I’ve noticed that everyone who is for abortion has already been born.” - The New York Times, September 22, 1980
10. “What makes him think a middle-aged actor, who’s played with a chimp, could have a future in politics?” - on Clint Eastwood’s bid to become mayor of Carmel.

Death By Chocolatelessness?

A new report released by the AFP says that chocolate can actually reduce the risk of morbidity in heart attack survivors. When I was growing up, one of my favorite deserts was Death By Chocolate (at Bennigans?)

Anyway, I guess they're going to have to find a new name for it. But consider this a pre-emptive strike.

Psalm 8 tonight

Tonight is the annual Perseid shower. Don't miss it! It will put you in a Psalm 8 mood.

	Cathedral of St. John the Evangelist - The Majesty and Glory of Your Name
	Found at bee mp3 search engine

For more tips on viewing, go to Earth & Sky. There are several future showers, too. August is a happening month in terms of skywatching.

Londonderry Air Hymns

Some time ago, I blogged a musical setting of Philippians 2:6-11, the Kenotic Hymn. It's been popular, so I've been looking at other songs to that tune - Londonderry Air (meter 11.10.11.10D). Here's the tune so you can sing along.

	Clyde McLennan - I cannot tell why He
	Found at bee mp3 search engine

Here are some of the treasures, just for your Worship Wednesday:

Lord of the Church, We Pray for our Renewing

1 Lord of the church, we pray for our renewing:
Christ over all, our undivided aim.
Fire of the Spirit, burn for our enduing,
wind of the Spirit, fan the living flame!
We turn to Christ amid our fear and failing,
the will that lacks the courage to be free,
the weary labours, all but unavailing,
to bring us nearer what a church should be.

2 Lord of the church, we seek a Father's blessing,
a true repentance and a faith restored,
a swift obedience and a new possessing,
filled with the Holy Spirit of the Lord!
We turn to Christ from all our restless striving,
unnumbered voices with a single prayer:
the living water for our souls' reviving,
in Christ to live, and love and serve and care.

3 Lord of the church, we long for our uniting,
true to one calling, by one vision stirred;
one cross proclaiming and one creed reciting,
one in the truth of Jesus and his word!
So lead us on; till toil and trouble ended,
one church triumphant one new song shall sing,
to praise his glory, risen and ascended,
Christ over all, the everlasting King!

Timothy Dudley-Smith (b.1926)
Text © Timothy Dudley-Smith in Europe (including UK and Ireland) and in all territories not controlled by Hope Publishing Company.

O CHRIST THE SAME, THROUGH ALL OUR STORY'S PAGES

O Christ the same through all our story's pages,
our loves and hopes, our failures and our fears;
eternal Lord, the King of all the ages,
unchanging still, amid the passing years:
O living Word, the source of all creation,
who spread the skies, and set the stars ablaze,
O Christ the same, who wrought our whole salvation,
we bring our thanks for all our yesterdays.

O Christ the same, the friend of sinners, sharing
our inmost thoughts, the secrets none can hide,
still as of old upon your body bearing
the marks of love, in triumph glorified:
O Son of Man, who stooped for us from heaven,
O Prince of life, in all your saving power,
O Christ the same, to whom our hearts are given,
we bring our thanks for this the present hour.

O Christ the same, secure within whose keeping
our lives and loves, our days and years remain,
Our work and rest, our waking and our sleeping,
our calm and storm, our pleasure and our pain:
O Lord of love, for all our joys and sorrows,
for all our hopes, when earth shall fade and flee,
O Christ the same, beyond our brief tomorrows,
we bring our thanks for all that is to be.

—Timothy Dudley-Smith, from A HOUSE OF PRAISE: COLLECTED HYMNS, 1961-2001, © 2003 Hope Publishing Company, Carol Stream, IL 60188, ISBN 0-916642-74-7. All rights reserved. Used by permission.

A solid antecommunion from Susan Peterson:

“I am the Vine; My Father is the Gardener.
Each branch that bears no fruit, He cuts away;
While every branch that yields good fruit, He trims and cleans,
So that it will still more produce each day.
Now you are clean because of My Word’s work in you.
Remain in Me, and I’ll remain in you.
Just as a branch without the vine can bear no fruit,
So you must stay in Me if you would bear fruit too.

“I am the Vine; if you, like branches, stay in Me
And I in you, you’ll bear much fruit in turn.
Apart from Me, you can accomplish naught for God;
You’re like a branch that withers and is burned.
But if you stay in Me and I in you each day,
Ask what you wish; it will be given you.
God will be glorified because you bear much fruit,
For thus you show yourselves to be disciples true.

“Just as the Father loves Me, so I love you too.
Obey My Word, and you’ll stay in My care,
Just as I too obey My Father God above,
And in His love remain fore’er and e’er.
I’ve told you this so that My joy may be in you,
And that your own joy may now overflow.
Here’s My command: Love others just as I’ve loved you;
To die for friends—this is the greatest love you’ll know.

“You are My friends if you do what I now command;
You’re not mere servants, knowing not My will.
I’ve called you friends, for everything I’ve learned from God,
I have made known, and now I tell you still.
You chose Me not, but I have chosen each of you,
To go and bear much fruit that will remain.
Then God will give you all you ask in My own Name.
Love one another; hear now My command again.”

Here's one to sing whenever you remember Constantine:

Above the hills of time the cross is gleaming,
Fair as the sun when night has turned to day;
And from it love’s pure light is richly streaming,
To cleanse the heart and banish sin away.
To this dear cross the eyes of men are turning,
Today as in the ages lost to sight;
And for Thee, O Christ, men’s hearts are yearning,
As shipwrecked seamen yearn for morning light.

The cross, O Christ, Thy wondrous love revealing,
Awakes our hearts as with the light of morn,
And pardon o’er our sinful spirits stealing,
Tells us that we, in Thee, have been reborn.
Like echoes to sweet temple bells replying
Our hearts, O Lord, make answer to Thy love;
And we will love Thee with a love undying,
Till we are gathered to Thy home above.

Finally, this tune - London Derry Air - can appropriately be sung at funerals! Here are two offerings:

(Tune: Londonderry / Boyce-Tilman)

We shall go out with hope of resurrection,
We shall go out, from strength to strength go on,
We shall go out and tell our stories boldly,
Tales of a love that will not let us go.
We'll sing our songs of wrongs that can be righted,
We'll dream our dream of hurts that can be healed,
We'll weave a cloth of all the world united
Within the vision of a Christ who sets us free.

We'll give a voice to those who have not spoken,
We'll find the words for those whose lips are sealed,
We'll make the tunes for those who sing no longer,
Vibrating love alive in every heart.
We'll share our joy with those who are still weeping,
Chant hymns of strength for hearts that break in grief,
We'll leap and dance the resurrection story
Including all within the circles of our love.


Go Silent Friend

Go, silent friend,
your life has found its ending:
To dust returns your weary mortal frame.
God, who before birth called you into being,
Now calls you hence, his ascent still the same.

Go, silent friend,
your life in Christ is buried;
For you He lived and died and rose again.
Close by His side your promised place is waiting
Where, fully known, you shall with God remain.

Go, silent friend,
forgive us if we grieved you;
Safe now in heaven, kindly say our name.
Your life has touched us, that is why we mourn you;
Our lives without you cannot be the same.

Go, silent friend,
we do not grudge your glory;
Sing, sing with joy deep praises to your Lord.
You, who believed that Christ would come back for you,
Now celebrate that Jesus keeps his word.

© 1996 WGRG, Iona Community

A Mother Load!

Okay...I've not been blogging much. It's because I've been slogging through tons of flood backup in my basement.

The good Lord promised never to destroy the whole earth by floods again, but he said nothing about my computers and 20+ book cases. So imagine my delight when I found that my library - while physically diminished - is growing thanks to Google Books. The University of Birmingham has a fantastic bibliography of neo-Latin texts, including plenty of solid gold from the Reformation.

Almost makes you want to run out and sign up for the Cambridge or Oxford Latin course, huh?

The Gospel in the Prayer Book

THE GOSPEL IN THE PRAYER BOOK

by David N. Samuel

When we consider this subject, we must remember the circumstances in which the Book of Common Prayer was compiled. It took shape in the crucible of the Reformation. A new light had dawned from the Scriptures. That light was the message of salvation which had lain hidden for centuries previously in the dark ages of the Church in Europe.

It is difficult for us today to appreciate what really happened, and how new this all seemed to the Reformers, both on the Continent and here in England. The way of salvation in the Church of the Middle Ages was that of good works. Good works, it was taught, made a good man, made a righteous man. Good works made it possible for you to stand before God and to be accepted by Him. However, in order to do those good works you had to receive grace to strengthen you. Grace, at that time, was thought of as a sort of thing or substance that you received automatically, (ex opere operato), through the sacraments, through baptism, through the mass, through penance, and through the prayers of the saints. It was unlikely that anyone would go directly to heaven because he would not be good enough (only a few, exceptional 'saints', might do that), and therefore every baptized Christian would have to spend time, a very considerable time, thousands of years, in purgatory after this life, where his sins would be purged out by fire.

That was broadly the scheme of salvation taught by the medieval Church. Then came the dawn of the Reformation. That dawn came from the great light that shone from the Bible. It was as if a bright light suddenly illuminated a room that had formerly been in darkness. The central message of the Scriptures, which the Reformers discovered, was this: that we are justified by grace, that is, the free mercy of God, and not by our works, not by our merits. We are justified, that is, declared righteous before God, by grace through faith alone, not by works, lest any man should boast.

This is the great emphasis of the New Testament. The Reformers rediscovered it. They found, by reading the New Testament in Greek, that "to be justified" does not mean "to be made righteous in ourselves", which is what the Latin translations seemed to imply, but rather "to be counted righteous" before God, for the merits of our Lord and Saviour Jesus Christ. That put an entirely different complexion on things. "He [that is Christ] is made unto us wisdom, and righteousness, and sanctification, and redemption" (1 Corinthians 1:30). At the heart of the Gospel message is the concept of "the great exchange". Christ, as the innocent and righteous One, came into the world to take our place as the guilty, condemned sinner and we, by the mercy and free grace of God, take His place, and are seen in the eyes of God as justified and righteous.

Let me quote from a passage by Martin Luther in his Commentary on the Epistle to the Galatians which, I think, sets this forth so vividly:

"The doctrine of the Gospel speaketh nothing of our works or of the works of the Law, but of the inestimable mercy and love of God towards most wretched and miserable sinners; that our most merciful Father sent His only Son into the world and laid upon Him all the sins of all men, saying, 'Be Thou Peter that denier, Paul that persecutor, blasphemer and cruel oppressor, that sinner which did eat the apple in Paradise, that thief hanged upon the cross; briefly be Thou the person which hath committed the sins of all men. See, therefore, that Thou pay and satisfy for them.' Now cometh the Law and saith: I find Him a sinner, One that hath taken upon Him the sins of all men, and I see no sins but in Him, therefore let Him die upon the cross; and so it setteth upon Him and killeth Him. By this means the whole world is purged. God would see nothing else in the whole world, if it did believe, but a mere cleansing and righteousness."

Now that is the Gospel as set forth in the Scriptures, especially in the Epistles to the Romans and Galatians. That is the Gospel that our Reformers, Cranmer, Ridley, and Latimer, also rediscovered in the Bible: "The Lord our Righteousness", for we have no righteousness of our own. "He hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness" (Isaiah 61:10). This is the robe of Christ's imputed righteousness, counted to us who are sinners. We are still sinners even when we are saved, we are still sinners in ourselves, but we are righteous in the sight of God, because Christ's righteousness is credited or imputed to us by faith.

Now that is the teaching of the Thirty-Nine Articles, and of the Book of Common Prayer. When Cranmer and the other Reformers found afresh this teaching in the Bible, they incorporated it into the official teaching of the Church of England. Article 11 Of the Justification of Man, which is one of the fundamental articles, on which hinges the doctrine of the Church of England, as reformed and catholic, states,

"We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings: Wherefore, that we are justified by Faith only is a most wholesome Doctrine and very full of comfort, as more largely is expressed in the Homily of Justification."

If you refer to the Book of Homilies, you will find that the title is in fact not the Homily of Justification, but the Homily of Salvation. Did Cranmer make a mistake in calling it the Homily of Justification? No, but by so naming it he intended to show that salvation is justification by faith, and justification by faith is salvation. They are one and the same thing. Justification by faith is not a part of what it means to be saved, but the whole thing. Justification by faith is not just the entrance or beginning of the Christian's life, it is the whole of it from beginning to end.

Iain Murray, in his biography of Dr Martyn Lloyd-Jones, writes that on one of the last occasions he saw Dr Lloyd-Jones, when he was dying, he said to Mr Murray: "I am nothing but an old sinner saved by grace." He was quoting the words of Daniel Rowlands, which underline this experience of the saints, that salvation is of grace, through faith, from beginning to end....

So you see, the Book of Common Prayer is full of the grace and salvation of God. It expresses clearly the Biblical Gospel, the Gospel of justification by grace through faith alone. The Book of Common Prayer is no random sequence of prayers and devotions, but through it all, undergirding it, informing it, and structuring it, is the Gospel of the free grace of God to us, in Jesus Christ. As a body is supported by its frame, by the bones, by the skeleton, which give it shape, beauty and strength; so it is with the Book of Common Prayer and its Biblical doctrines. It is the doctrines of grace that give it its real beauty, strength, and power. I am fully aware that it is composed in very beautiful language, and this has a special appeal, but its real strength and beauty, its lasting power, reside in the doctrine that informs and shapes it. The Book of Common Prayer and the true message of God's salvation in Jesus Christ are closely and inseparably conjoined.

Read the whole thing...