And for all of us, a contemporary understanding of ancient Scriptures depends as much on a careful analysis of our present presuppositions as it does on being learned in the religion and faith of the past.
COSMOLOGY, ONTOLOGY, AND THE TRAVAIL OF BIBLICAL LANGUAGE Langdon B. Gilkey
From Owen Thomas, ed. God’s Activity in the World: The Contemporary Problem AAR Studies in Religion 31. Chico, CA: Scholars Press, 1981.
“When God is about to do something great, he starts with a difficulty. When he is about to do something magnificent, he starts with an impossibility.”
Negative self-talk has probably plagued humanity since the beginning. If a friend said some of the things to us that we say to ourselves, they would no longer be our friend. And yet we allow our internal chatterbox to persist, often without even realizing it.
I hope this song wakes people up to the truth that they are beloved. This is who we are, and it’s literally an instruction: be loved. There is nothing we’ve done, no mistake we’ve made, nothing that’s been done to us that can take away the fact that we are beloved. We own the negative things about ourselves far too quickly and we allow those thoughts to control our actions and our beliefs about ourselves. It’s time to silence the chatterbox and allow the truth to grow. It’s time to own our belovedness.
Whether you’re eight or 80 years old, this song is for you.
Sarah Kroger
http://www.sarahkroger.com/blog/2020/8/21/belovedness
Two little lines I heard one day,
Traveling along life’s busy way;
Bringing conviction to my heart,
And from my mind would not depart;
Only one life, twill soon be past,
Only what’s done for Christ will last.
Only one life, yes only one,
Soon will its fleeting hours be done;
Then, in ‘that day’ my Lord to meet,
And stand before His Judgement seat;
Only one life, 'twill soon be past,
Only what’s done for Christ will last.
Only one life, the still small voice,
Gently pleads for a better choice
Bidding me selfish aims to leave,
And to God’s holy will to cleave;
Only one life, ’twill soon be past,
Only what’s done for Christ will last.
Only one life, a few brief years,
Each with its burdens, hopes, and fears;
Each with its clays I must fulfill,
living for self or in His will;
Only one life, ’twill soon be past,
Only what’s done for Christ will last.
When this bright world would tempt me sore,
When Satan would a victory score;
When self would seek to have its way,
Then help me Lord with joy to say;
Only one life, ’twill soon be past,
Only what’s done for Christ will last.
Give me Father, a purpose deep,
In joy or sorrow Thy word to keep;
Faithful and true what e’er the strife,
Pleasing Thee in my daily life;
Only one life, ’twill soon be past,
Only what’s done for Christ will last.
Oh let my love with fervor burn,
And from the world now let me turn;
Living for Thee, and Thee alone,
Bringing Thee pleasure on Thy throne;
Only one life, 'twill soon be past,
Only what’s done for Christ will last.
Only one life, yes only one,
Now let me say, "Thy will be done";
And when at last I’ll hear the call,
I know I’ll say "twas worth it all";
Only one life, 'twill soon be past,
Only what’s done for Christ will last. ”
— extra stanza —
Only one life, ’twill soon be past,
Only what’s done for Christ will last.
And when I am dying, how happy I’ll be,
If the lamp of my life has been burned out for Thee
[19th century Quaker woman—Charles Frederick Holder, Quakers in Great Britain and America (New York: Neuner 1913)]
TWO QUAKER MISSIONARIES, Ann Austin and Mary Fisher, arrived in Boston harbor on this day, 11 July 1656, the first of their sect to reach New England. They were greeted with cruelty. The Puritans who ruled Massachusetts regulated religious teachings and behavior. News from England had prejudiced them against Quakers, whom they classed with heretics.
Deputy Governor Richard Bellingham boarded the ship Swallow, ordered the women to remain aboard until further notice, searched their belongings, and confiscated about one hundred books they had brought with them. According to Boston authorities, these “contained most corrupt, heretical, and blasphemous doctrines, contrary to the truth of the gospel here professed amongst us.”
The Boston council met at once. Deploring the women’s “dangerous, heretical, and blasphemous opinions” which “they came here purposely to propagate,” the council ordered their books burned, the women imprisoned with no opportunity to speak to anyone, and the Swallow’s owner, Simon Kempthorn, to give security that he would transport the women back to Barbadoes, or cause them to be transported.
The authorities then forced Austin and Fisher to strip and examined them closely for signs of witchcraft. Austin claimed that one of the searchers was “a man in womens apparel.” To prevent anyone seeing or speaking to them, the window of their cell was boarded up. No arrangement was made to provide them with food.
Nicholas Upsall, an innkeeper with a Christian heart, offered to pay the women’s fines if he could speak with them. His request was denied. Indeed, Bostonians were warned that anyone attempting to speak with the heretics would be fined five pounds. Upsall then bribed the jailer five shillings a week to take food to the prisoners, who otherwise might have died of starvation.
Boston held the women five weeks, until another ship owner, William Chicester, agreed to take them back to Barbadoes. During those five weeks, the pair were permitted neither candle nor writing material in their darkened cell. When they left, the jailor kept their Bible and bedding as his payment.
Shortly afterward, Upsall, an elderly man, was banished from Massachusetts for protesting the treatment of a second group of Quakers. Although Upsall was a blameless Puritan and a faithful churchgoer, the authorities showed him no leniency. He found shelter with an Indian chief in the area now known as Rhode Island.
