#hymnology

[officialyourdailyinspiration]

Jesus paid it all; All to Him I owe. Sin had left a crimson stain; He washed it white as snow...

Watch "Jesus Paid It All" (Hymn 281) on our YouTube channel today!

#Hymns of Grace (channel) #Jesus Paid It All #hymnology #Grace Community Church #Youtube #video

[zkshz6hcb]

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#pentarchical #ready-beaten #chunnia #anticancer #unpeopling #Ashraf #fruit-bringing #aerogenesis #pedros #occult #hymnology #counterpoises #hypertridimensional #unarboured #Megaluridae #impresari #deaved #ollapod #Sarcoptidae #placcate

[orthodoxadventure]

The natural dependence of man upon the world was intended to be transformed constantly into communion with God in whom is all life. Man was to be the priest of a eucharist, offering the world to God, and in this offering he was to receive the gift of life. But in the fallen world man does not have the priestly power to do this. His dependence on the world becomes a closed circuit, and his love is deviated form its true direction. He still loves, he is still hungry. He knows he is dependent on that which is beyond him. But his love and his dependence refer only to the world in itself. He does not know that breathing can be communion with God. He does not realize that to eat can be to receive life from God in more than its physical sense. He forgets that the world, its air or its food cannot by themselves bring life, but only as they are received and accepted for God's sake, in God and as bearers of the divine gift of life. By themselves they can produce only the appearance of life.

When we see the world as an end in itself, everything becomes itself a value and consequently loses all value, because only in God is found the meaning (value) of everything, and the world is meaningful only when it is the "sacrament" of God's presence. Things treated merely as things in themselves destroy themselves because only in God have they any life. The world of nature, cut off from the source of life, is a dying world. For one who thinks food in itself is the source of life, eating is communion with the dying world, it is communion with death. Food itself is dead, it is life that has died and it must be kept in refrigerators like a corpse.

For "the wages of sin are death." The life man chose was only the appearance of life. God showed him that he himself had decided to eat bread in a way that would simply return him to the ground from which both he and the bread had been taken: "For dust thou art and into dust shalt thou return." Man lost the eucharistic life, he lost the life of life itself, the power to transform it into Life. He ceased to be the priest of the world and became its slave.

In the story of the Garden this took place in the cool of the day: that is, at night. And Adam, when he left the Garden where life was to have been eucharistic -- an offering of the world in thanksgiving to God -- Adam led the whole world, as it were, into darkness. In one of the beautiful pieces of Byzantine hymnology Adam is pictured sitting outside, facing Paradise, weeping. It is the figure of man himself.

-- Rev. Dr. Alexander Schmemann: For the Life of the World; Sacraments and Orthodoxy

#Christianity #Orthodox Christianity #Alexander Schmemann #Religion #God

[orthodoxydaily]

Saints &Reading: Wednesday, February 21, 2024

february 8_february 21

E PROPHET ZECHARIAH (ZAKHARIAH) THE SICKLE-SEER FROM AMONGST THE 12MINOR PROPHETS (520 BC)

The Prophet Zachariah the Sickle-Seer the eleventh of the twelve Minor Prophets. He was descended from the tribe of Levi, and seems to have been a priest (Nehemiah 12:4,16). He was called to prophetic service at a young age and became, in the wondrous expression of church hymnology, “a spectator of supra-worldly visions.”

The Book of the Prophet Zachariah contains inspired details about the coming of the Messiah (Zach 6:12); about the last days of the Savior’s earthly life, about the Entry of the Lord into Jerusalem on a young donkey (Zach 9:9); about the betrayal of the Lord for thirty pieces of silver and the purchase of the potter’s field with them (Zach 11:12-13); about the piercing of the Savior’s side (Zach 12:10); about the scattering of the apostles from the Garden of Gethsemane (Zach 13:7); about the eclipse of the sun at the time of the Crucifixion (Zach 14:6-7).

“Enlightened by dawnings all above,” the Prophet Zachariah, “saw the future as it were the present.” According to Tradition, this “most true God-proclaimer” lived to old age and was buried near Jerusalem, beside his illustrious contemporary and companion, the Prophet Haggai (December 16). The title “Sickle-Seer” given Zachariah comes from a vision in which he saw a sickle flying in the air, destroying thieves and perjurors (Zach 5:1-3).

The holy Prophet Zachariah died around 520 B.C. His tomb was discovered in 415 in a village near Eleutheropolis (Sozomen, Hist. Eccles. VI:32, IX:17). At the prophet’s feet was the body of a child dressed in royal accouterments. His holy relics were transferred to the church of Saint James the Brother of the Lord (October 23) in Constantinople.

1 PETER 4:1-11

1Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind, for he who has suffered in the flesh has ceased from sin, 2 that he no longer should live the rest of his time in the flesh for the lusts of men, but for the will of God. 3 For we have spent enough of our past lifetime in doing the will of the Gentiles-when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries. 4 In regard to these, they think it strange that you do not run with them in the same flood of dissipation, speaking evil of you. 5 They will give an account to Him who is ready to judge the living and the dead. 6For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. 7 But the end of all things is at hand; therefore be serious and watchful in your prayers. 8 And above all things have fervent love for one another, for "love will cover a multitude of sins." 9 Be hospitable to one another without grumbling.10 As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God. 11 If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.

MARK 12:28-37

28 Then one of the scribes came, and having heard them reasoning together, perceiving that He had answered them well, asked Him, "Which is the first commandment of all?" 29 Jesus answered him, "The first of all the commandments is: 'Hear, O Israel, the LORD our God, the LORD is one. 30 'And you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.' This is the first commandment. 31 And the second, like it, is this: 'You shall love your neighbor as yourself.' There is no other commandment greater than these. 32 So the scribe said to Him, "Well said, Teacher. You have spoken the truth, for there is one God, and there is no other but He. 33 And to love Him with all the heart, with all the understanding, with all the soul, and with all the strength, and to love one's neighbor as oneself, is more than all the whole burnt offerings and sacrifices. 34 Now when Jesus saw that he answered wisely, He said to him, "You are not far from the kingdom of God." But after that no one dared question Him. 35 Then Jesus answered and said, while He taught in the temple, "How is it that the scribes say that the Christ is the Son of David? 36 For David himself said by the Holy Spirit:'The LORD said to my Lord, Sit at My right hand, Till I make Your enemies Your footstool." ' 37 Therefore David himself calls Him 'Lord'; how is He then his Son? And the common people heard Him gladly.

#orthodoxy #orthodoxchristianity #easternorthodoxchurch #originofchristianity #spirituality #holyscriptures #gospel #bible #wisdom #saints

[haggishlyhagging]

One of the first twentieth-century works to try to redress this pathological omission of women from what has conventionally been written as history is Mary Beard's Woman as a Force in History. Showing how, despite male dominance, women have in fact been important shapers of Western society, this pioneering woman historian led the way back into prehistory as a source of the lost human heritage. Of particular relevance here is Beard's documentation of something that to conventional historians would seem even more outrageous than the correlations shown by Winter and McClelland between "feminine" and "masculine" values and critical historical alternatives. This is that periods of the rising status of women are characteristically periods of cultural resurgence.

From the perspective of the Cultural Transformation theory we have been developing, it is hardly surprising to find a correlation between the status of women and whether a society is peaceful or warlike, concerned with people's welfare or indifferent to social equity, and generally hierarchical or equalitarian. For, as we have seen throughout this book, the way a society structures the relations between the two halves of humanity has profound, and highly predictable, systems implications. What is surprising is that, without any such theoretical framework, writing at the beginning of this century, Beard could see these patterns and remark on them in what is still one of few attempts to chart the activities of women in Western history.

In Women as a Force in History, Beard remarks on "the wide-reaching, and influential activities of Italian women in the promotion of humanistic learning" during the Renaissance. She notes that this was a time when women—along with "effeminate" values like artistic expression and inquiry—were beginning to free themselves from medieval church control. She documents that in the French Enlightenment of the seventeenth and eighteenth centuries women played similarly critical roles. Indeed, as we will see, during this period—which launched the secular revolt against what Beard calls "the barbarisms and abuses" of the old regime—it was in the "salons" of women like Madame Rambouillet, Ninon de Lenclos, and Madame Geoffrin that the ideas for what later became the more humanist, or in our terms more gylanic, modern ideologies first germinated.

This is not to say that women have not also helped to keep men and "masculine" values in power. Despite the emergence of great figures here and there, women's part in our recorded past was by necessity largely played in the androcratically prescribed role of the male's "helper." But as Beard repeatedly shows, although women have helped men fight wars, and sometimes even fought in them, theirs has generally been a very different role. For not being socialized to be tough, aggressive, and conquest-oriented, women in their lives, actions, and ideas have characteristically been "softer," that is, less violent and more compassionate and caring. For example, as Beard remarks, "one of the earliest—and perhaps the first—rivals of the hymnology of war, hatred, and revenge made immortal by Homer was the poetry of an Aeolian woman called Sappha by her people but uniformly known in later times as Sappho."

This insight is also found in another pioneering work focusing on the role of women in history: Elizabeth Gould Davis's The First Sex. Like books by other women trying to reclaim their past with no institutions or learned colleagues for support, Davis's book has been criticized for veering into strange, if not downright esoteric, flights of fancy. But despite their flaws and perhaps precisely because they did not conform to accepted scholarly traditions books like this intuitively foreshadow a study of history in which the status of women and so-called feminine values would become central.

Like Beard's, Davis's book puts women back into the places from which they were erased by androcratic historians. It also provides data that make it possible to see the connection at critical historical junctures between the suppression of women and the suppression of feminine values. For instance, Davis contrasts the Elizabethan age with the Puritan regression that followed, marked by virulent measures to repress women, including "witch" burnings.

But it is primarily in the works of today's more exacting feminist historians and social scientists that we can find the data needed to flesh out and develop a new holistic theory of gylanic-androcratic transformation and alternation. These are the works of women such as Renate Bridenthal, Gerda Lerner, Dorothy Dinnerstein, Eleanor Leacock, JoAnn McNamara, Donna Haraway, Nancy Cott, Elizabeth Pleck, Carroll Smith-Rosenberg, Susanne Wemple, Joan Kelly, Claudia Koonz, Carolyn Merchant, Marilyn French, Francoise d'Eaubonne, Susan Stownmiller, Annette Ehrlich, Jane Jaguette, Lourdes Arizpe, Itsue Takamure, Rayna Rapp, Kathleen Newland, Gloria Orenstein, Bettina Aptheker, Carol Jacklin, and La Frances Rodgers-Rose and men such as Carl Degler, P. Steven Sangren, Lester Kitkendal, and Randolph Trumbach, who, painstakingly, often using obscure, hard-to-find sources like women's diaries and other hitherto ignored records, are gradually reclaiming an incredibly neglected half of history. And in the process, they are producing the missing building blocks required to construct the kind of historical paradigm needed to understand, and move beyond, the one-step-forward-and-one-step-back alternations of recorded history. For it is in the new feminist scholarship that we begin to see the reason behind something the French philosopher Charles Fourier observed over a century ago: the degree of emancipation of women is an index of the degree of a society's emancipation.

-Riane Eisler, The Chalice and the Blade: Our History, Our Future

#riane eisler #womens history #womens studies #tbr list

[hymnsofheresy]

tell me abt what you enjoy regarding coptic orthodoxy

From my experience, copts are an extremely welcoming group of people. In all the Orthodox spaces I have been to, people in the Coptic churches I have attended have been the kindest to me. Their services are long, but people come and go as they please (I made the mistake of arriving on time only once, haha). I also find their material traditions to be absolutely gorgeous. Coptic iconography and hymnology are truly unique and beautiful. I have also studied the Coptic and Arabic languages while in university, so I have a general idea of what is going on within the liturgy, in comparison to the average outsider. Also, I am sympathetic towards Orthodox (both Eastern and Oriental) theology.

[lennart11412]

Newman, John Henry , D.D. The hymnological side of Cardinal Newman's life and work is so small when compared with the causes which have ruled, and the events which have accompanied his life as a whole, that the barest outline of biographical facts and summary of poetical works comprise all that properly belongs to this work. Cardinal Newman was the eldest son of John Newman, and was born in London, Feb. 21, 1801

[okaima]

Karelian words - Church

Alliluija - hallelujah

Altari - altar

Altariabuniekka - sexton (office)

Altaristola, pyhästola - altar table

Ambona - ambon, ambo

Amin, ämmin - amen

Anheli - angel

Antifona - antiphon

Antihristu - antichrist

Antiminssi, pyhästolanpaikka - antimins

Apostola - apostate

Arbaituspagin - allegory

Arhimandriitta - archimandrite

Arhijepiskoppu - archbishop

Biblii - the Bible

Blahvešen’n’a - Feast of the Annunciation to the Blessed Virgin Mary

Bohorodičča - Theotokos, Mother of God, title of Mary mother of Jesus

Bokku-ukset, diakonin ukset - doors of deacon

Časouna - eukterion

Diakona - deacon

Dikiri, Trikiri - dikirion and trikirion

Dogma - dogma

Dogmatiekka - Dogmatic theology, dogmatics

Ektenii - ectenia

Ekumenii - ecumenism

Epigonaatio, pualičča - epigonation, palitza

Epistolu - epistle

Epitrakiili - epitrachelion

Evangelii - the gospel, the Christian message

Evangelista - diciple of Jesus

Evangeliikniigu - book that includes only the canonical gospels: Matthew, Mark, Luke and John.

Ezipaimoi - "first, foremost shepherd", refers to priests work as herder to the souls of his congregation, as well as that of Jesus to Christians

Gimnugruafii - hymnography, specifically eastern orthodox hymnology

Feloni - phelonion

Muahpanendu, kalmuandu - burial

Sroičču, Sroičanpäivy - Pentecost

Harhaoppi - herecy

Hora - choir

Hospodi - the Lord, referring to the Christian God

Iisus - Jesus

Iguumen - hegumen, head of a monastery in the Eastern Orthodox and Eastern Catholic Churches, similar to the title of abbot.

Iguumen’n’a - hegumenia, head of a nun monastery in the Eastern Orthodox and Eastern Catholic Churches, similar to the title of abbess.

Suuri ruado, Kummanruado - miracle

Iikossi - Icos, a church hymn that praises and glorifies the honored saint and church event.

Obraza - icon

Ikonokluazma, Obrazukluazma - Iconoclasm

Ikonostuazi, Obrazuseiny - Iconostasis

Iänenkandai - prophet

Jepiskoppa - bishop

Jiävindy - epiphany

Roštuo, rastavu, raštava - Christmas

Jumal - god, especially Christian God

Kirikkösluužba - Church service, worship

Emänpäivä - Feast of Dormition of the Mother of God

Bogorodičča, Neičyt Marian roindupruazniekka - Feast of the Nativity of the Blessed Virgin Mary

Veden’n’u - The Entry of the Most Holy Theotokos into the Temple,

Muanitus, Uadu - damnation

Pyhienmal’l’a - chalise used during the Eucharist 

Kanoni - A canon, a structured hymn used in a number of Eastern Orthodox services

Kanoniziiruičenda - canonization

Karjalan valistajien päivä - Remembrance Day of Enlightors of Karelia, a day of thanks unique to Karelian East Orthodox churches

Ristiendä - baptism

Ristiendäast’e - Baptismal font

Ristiendälipas - Baptismal box

Ristiendäsoba - Baptismal clothing

Ristiendästola - Baptismal table

Jepiskopan stuula - Episcopal see

Kadila - incense burner

Kadumus, Riähkilkäyndy - confession

Kaglarista - cross necklace

Keijäs - riatual knife used during Eucharist 

Heruvim - cherub

Heruvimpajo - cherubikon

Hristos - Christ

Kirikkö - church, also the Church

Kirikköleiby, proskuna - prosphora, a small loaf of leavened bread used in Orthodox Christian liturgies.

Kirikkömuuzikku - church music

Kirikölliskerähmö - synod

Kontakki - kontakion

Kokkamatto - eagle rug

Kuajie - to bless with church incense

Streiten’n’a - Candlemas

Kuningahanukset - the royal doors, holy doors, beautiful gates

Käzirista - blessing cross

Käzipaikku - a type of Karelian ryshnyk

Lahjustola - table on which proskomedia is carried out

Lampatka - small oil lamp burned in front of icon or iconostasis

Liturgii, liturgie - liturgy

Loadana - church incense

Lugija - the reader

Luzikka, pyhienluzikka - spoon used to feed sacramental wine to people with special requirements

Malittu - prayer

Manasteri - monastery

Manuahu - monk, especially Eastern Orthodox one

Mustelenda, Panihida - Memorial service in the Eastern Orthodox Church

Muučenniekku, Marttyyri - martyr

Messii - messiah

Metropoliitta - metropolitan bishop

Mirha - myrrh

Mirhalvoijanda - chrismation 

Mirhasudi - myrrh brush

Mitra - mitre

Mägipagin - Sermon on the Mount

Puametti - little notebook in which are written names of those who are to be remembered on the day

Neičyt Marija - Virgin Mary

Omofori - Omophorion

Opastuspagin - sermon

Orari - orarion

Pravoslaunoi - person of Eastern Orthodox faith

Pyhienstorielkka, diskos - a paten, diskos

Pyhä - lent

Pappevus - Sacrament of priesthood

Pappi - priest

Ozakas - blessed, blissfull, glorified

Paha Hengi - demon, Evil Spirit (as counterpart to Holy Spirit)

Paimoisavakko, Jepiskopan savakko - crosier

Patriarha - pathriarch, the highest-ranking bishops in Eastern Orthodoxy.

Patriarhuatta - the patriarchate

Pokrova - Protection of Our Most Holy Lady Theotokos and Ever-Virgin Mary

Prokimeni - prokeimenon, a psalm or canticle refrain sung responsorially at certain specified points of the Divine Liturgy or the Divine Office, usually to introduce a scripture reading.

Prihoda - church congregation

Psalma - psalm

Pyhienkate - aër

Pyhä Hengi - Holy Spirit

Pyhä Kolminažus, Troičča - Holy Trinity

Pyhä Sinoda - ecumenical council

Pyhä vero, Ehtuolline, Eukaristii - Holy Communion

Relikvii - holy relic

Ripidi - ripidion, liturgical fan in Eastern Orthodoxy

Ripityslipas - a small postable tabernacle in which Holy Gifts are stored and transported

Rista - cross

Ristahnuaglinda - crucifixion

Ristanmerkki, silmienristindä - sign of the cross, crossing oneself

Ristimä, imma - godmother

Ristitty - Christian

Ristižä, titti - godfather

Ristusuatto - Eastern Orthodox procession

Riähkä - sin

Ruaja - the paradise

Sattan, Pahalaine - Satan

Sakkos - sakkos, a vestment worn by Orthodox bishops instead of the priest's phelonion.

Sakramentta - sacrament

Sakramenttalipas - east orthodox tabernacle 

Seiččie-šuarahine lampatka - seven-pronged oil lamp

Serafi - seraphim

Sluavimin’e - moleben, Eastern Orthodox equivalent of a Paraklesis

Spuasanpäivä - Feast of the Transfiguration

Spuassu, Piästäi - Redeemer

Srašnoipiätteniččä - Good Friday

Stikari - sticharion, a liturgical vestment of the Eastern Orthodox

Sviižoi - Feast of the Cross

Suuri Pyhä - the Great lent

Škuat’eri - corporal

Teologa - theologian,  title designed only to recognize someone who spoke from personal experience of the vision of God

Teolougii - theology

Tiähti - asterisk

Traditsii - tradition

Tropari - troparion

Tuohus - church candle

Uskonlevitysmatku - Christian mission

Uskontunnustus - Confession of faith

Uuzi Sana - New Testament

Vahnu Sana - Old Testament

Veinpyhitys - the Great- or Lesser Blessing of Waters

Venččuanda - sacrament of marriage

Vieristy, Teofania - Theophany 

Viero, Uskondo, Religii - religion

Vigilii - the All-night vigil

Vihmin, Vihkoin’e - Eastern Orthodox aspergillum, a brush-like liturgical implement used to sprinkle holy water

Virboivičča - A small decorated pussy-willow branch used in Karelian Easter traditions

Voimattomanvoidelu, voimattomanvoijanda - Anointing of the sick

Voznusen’n’u - Feast of the Ascension

Ylianheli - archangel

Ylähnouzenda - resurrection

Äijäpäivän jäiččä - Easter egg

Äijypäivä - Easter

#east orthodoxy #christianity #karjala #karelia #karjal #karjalan kieli #Карельский язык #pravoslavnoi

[lesser-known-composers]

Melchior Franck (1580-1639)

#Melchior Franck

[cassianus]

Feast Day - February 8

The Prophet Zachariah the Sickle-Seer the eleventh of the twelve Minor Prophets. He was descended from the tribe of Levi, and seems to have been a priest (Nehemiah 12:4,16). He was called to prophetic service at a young age and became, in the wondrous expression of church hymnology, "a spectator of supra-worldly visions."

The Book of the Prophet Zachariah contains inspired details about the coming of the Messiah (Zach 6:12); about the last days of the Savior's earthly life, about the Entry of the Lord into Jerusalem on a young donkey (Zach 9:9); about the betrayal of the Lord for thirty pieces of silver and the purchase of the potter's field with them (Zach 11:12-13); about the piercing of the Savior's side (Zach 12:10); about the scattering of the apostles from the Garden of Gethsemane (Zach 13:7); about the eclipse of the sun at the time of the Crucifixion (Zach 14:6-7).

"Enlightened by dawnings all above," the Prophet Zachariah, "saw the future as it were the present." According to Tradition, this "most true God-proclaimer" lived to old age and was buried near Jerusalem, beside his illustrious contemporary and companion, the Prophet Haggai (December 16). The title "Sickle-Seer" given Zachariah comes from a vision in which he saw a sickle flying in the air, destroying thieves and perjurors (Zach 5:1-3).

The holy Prophet Zachariah died around 520 B.C. His tomb was discovered in 415 in a village near Eleutheropolis (Sozomen, Hist. Eccles. VI:32, IX:17). At the prophet's feet was the body of a child dressed in royal accoutrements. His holy relics were transferred to the church of St James the Brother of the Lord (October 23) in Constantinople.

[officialyourdailyinspiration]

Before the Throne of God Above (Hymn 187) - Hymnology (Official Video)

#youtube

[thesynaxarium]

Today we also celebrate the Holy Hierarch Hierotheus of Athens. According to some, Hierotheus, like Saint Dionysius, was a member of the court of Mars Hill. Having first been instructed in the Faith of Christ by Paul, he became Bishop of Athens. He, in turn, initiated the divine Dionysius more perfectly into the mysteries of Christ; the latter, on his part, elaborated more clearly and distinctly Hierotheus' concise and summary teachings concerning the Faith. He too was brought miraculously by the power of the Holy Spirit to be present at the Dormition of the Theotokos, when, together with the sacred Apostles, he became a leader of the divine hymnody. "He was wholly transported, wholly outside himself and was so deeply absorbed in communion with the sacred things he celebrated in hymnology, that to all who heard him and saw him and knew him, and yet knew him not, he seemed to be inspired of God, a divine hymnographer," as Dionysius says (On the Divine Names, 3:2). Having lived in a manner pleasing to God, he reposed in the Lord. May he intercede for us always + Source: https://www.goarch.org/chapel/saints?contentid=228 (at Athens, Greece) https://www.instagram.com/p/CjQ4uJ0ryL1/?igshid=NGJjMDIxMWI=

[eugene114]

Elizabeth Rundle Charles

Short Name:Elizabeth Rundle CharlesFull Name:Charles, Elizabeth Rundle, 1828-1896Birth Year:1828Death Year:1896

Charles, Elizabeth, née Rundle, is the author of numerous and very popular works intended to popularize the history of early Christian life in Great Britain; of Luther and his times; of Wesley and his work; the struggles of English civil wars; and kindred subjects as embodied in the Chronicles of the Schönherg-Cotta Family, the Diary of Kitty Trevelyan, &c, was born at Tavistock, Devonshire, Her father was John Rundle, M.P., and her husband, Andrew Paton Charles, Barrister-at-Law. Mrs. Charles has made some valuable contributions to hymnology, including original hymns and translations from the Latin and German. These were given in her:— (1) The Voice of Christian Life in Song; or, Hymns and Hymn-writers of Many Lands and Ages, 1858; (2) The Three Wakings, and other Poems, 1859; and (3) The Chronicles of the Schönberg-Cotta Family; (4) Poems, New York, 1867. This has some additional pieces. Her hymn on the Annunciation, "Age after age shall call thee [her] blessed," appeared in her Three Wakings, &c., 1859.

--John Julian, Dictionary of Hymnology (1907)

[k-she-rambles]

this morning's rabbit hole: advent hymnology & which hymnwriters/translators seem to be allergic to the word "sublime"

#language marches on #revisiting the 1800's and wondering how much #of the Romantic movement's use of the word became *political* #i got the impression from school #that most people thought the Romantics were kooks #until wordsworth and by then the movement was mostly over #but it wouldn't be the first time school was wrong

[pjsandapony]

//Love and Prayer: light in the eye and the breakdown of language//

26In this way also The Spirit helps our weakness. We do not know what we should pray for, whenever it is necessary, but that Spirit prays in our place with groaning which is unspoken. 27But he who searches the hearts knows what the mind of The Spirit is, for he is praying according to the will of God in the place of the Saints. // Romans 8:26-27 (ARA)

“THE INTERCEDING SPIRIT

Romans 8:26.

Pentecost was a transitory sign of a perpetual gift. The tongues of fire and the rushing mighty wind, which were at first the most conspicuous results of the gifts of the Spirit, tongues, and prophecies, and gifts of healing, which were to the early Church itself and to onlookers palpable demonstrations of an indwelling power, were little more lasting than the fire and the wind. Does anything remain? This whole great chapter is Paul’s triumphant answer to such a question. The Spirit of God dwells in every believer as the source of his true life, is for him ‘the Spirit of adoption’ and witnesses with his spirit that he is a child of God, and a joint-heir with Christ. Not only does that Spirit co-operate with the human spirit in this witness-bearing, but the verse, of which our text is a part, points to another form of co-operation: for the word rendered in the earlier part of the verse ‘helpeth’ in the original suggests more distinctly that the Spirit of God in His intercession for us works in association with us.

First, then-

I. The Spirit’s intercession is not carried on apart from us.

Much modern hymnology goes wrong in this point, that it represents the Spirit’s intercession as presented in heaven rather than as taking place within the personal being of the believer. There is a broad distinction carefully observed throughout Scripture between the representations of the work of Christ and that of the Spirit of Christ. The former in its character and revelation and attainment was wrought upon earth, and in its character of intercession and bestowment of blessings is discharged at the right hand of God in heaven; the whole of the Spirit’s work, on the other hand, is wrought in human spirits here. The context speaks of intercession expressed in ‘groanings which cannot be uttered,’ and which, unexpressed though they are, are fully understood ‘by Him who searches the heart.’ Plainly, therefore, these groanings come from human hearts, and as plainly are the Divine Spirit’s voicing them.

II. The Spirit’s intercession in our spirits consists in our own divinely-inspired longings.

The Apostle has just been speaking of another groaning within ourselves, which is the expression of ‘the earnest expectation’ of ‘the adoption, to wit, the redemption of our body’; and he says that that longing will be the more patient the more it is full of hope. This, then, is Paul’s conception of the normal attitude of a Christian soul; but that attitude is hard to keep up in one’s own strength, because of the distractions of time and sense which are ever tending to disturb the continuity and fixity of that onward look, and to lead us rather to be satisfied with the gross, dull present. That redemption of the body, with all which it implies and includes, ought to be the supreme object to which each Christian heart should ever be turning, and Christian prayers should be directed. But our own daily experience makes us only too sure that such elevation above, and remoteness from earthly thoughts, with all their pettinesses and limitations, is impossible for us in our own strength. As Paul puts it here, ‘We know not what to pray for’; nor can we fix and focus our desires, nor present them ‘as we ought.’ It is to this weakness and incompleteness of our desires and prayers that the help of the Spirit is directed. He strengthens our longings by His own direct operation. The more vivid our anticipations and the more steadfast our hopes, and the more our spirits reach out to that future redemption, the more are we bound to discern something more than human imaginings in them, and to be sure that such visions are too good not to be true, too solid to be only the play of our own fancy. The more we are conscious of these experiences as our own, the more certain we shall be that in them it is not we that speak, but ‘the Spirit of the Father that speaketh in us.’

III. These divinely-inspired longings are incapable of full expression.

They are shallow feelings that can be spoken. Language breaks down in the attempt to express our deepest emotions and our truest love. For all the deepest things in man, inarticulate utterance is the most self-revealing. Grief can say more in a sob and a tear than in many weak words; love finds its tongue in the light of an eye and the clasp of a hand. The groanings which rise from the depths of the Christian soul cannot be forced into the narrow frame-work of human language; and just because they are unutterable are to be recognised as the voice of the Holy Spirit.

But where amidst the Christian experience of to-day shall we find anything in the least like these unutterable longings after the redemption of the body which Paul here takes it for granted are the experience of all Christians? There is no more startling condemnation of the average Christianity of our times than the calm certainty with which through all this epistle the Apostle takes it for granted that the experience of the Roman Christians will universally endorse his statements. Look for a moment at what these statements are. Listen to the briefest summary of them: ‘We cry, Abba, Father’; ‘We are children of God’; ‘We suffer with Him that we may be glorified with Him’; ‘Glory shall be revealed to usward’; ‘We have the first-fruits of the Spirit’; ‘We ourselves groan within ourselves’; ‘By hope were we saved’; ‘We hope for that which we see not’; ‘Then do we with patience wait for it’; ‘We know that to them that love God all things work together for good’; ‘In all these things we are more than conquerors’; ‘Neither death nor life. . . nor any other creature shall be able to separate us from the love of God.’ He believed that in these rapturous and triumphant words he was gathering together the experience of every Roman Christian, and would evoke from their lips a confident ‘Amen.’ Where are the communities to-day in whose hearing these words could be reiterated with the like assurance? How few among us there are who know anything of these ‘groanings which cannot be uttered!’ How few among us there are whose spirits are stretching out eager desires towards the land of perpetual summer, like migratory birds in northern latitudes when the autumn days are shortening and the temperature is falling!

But, however we must feel that our poor experience falls far short of the ideal in our text, an ideal which was to some extent realised in the early Christian Church, we must beware of taking the imperfections of our experience as any evidence of the unreality of our Christianity. They are a proof that we have limited and impeded the operation of the Spirit within us. They teach us that He will not intercede ‘with groanings which cannot be uttered’ unless we let Him speak through our voices. Therefore, if we find that in our own consciousness there is little to correspond to those unuttered groanings, we should take the warning: ‘Quench not the Spirit.’ ‘Grieve not the Holy Spirit of God in whom ye were sealed unto the day of redemption.’

IV. The unuttered longings are sure to be answered.

He that searcheth the heart knows the meaning of the Spirit’s unspoken prayers; and looking into the depths of the human spirit interprets its longings, discriminating between the mere human and partial expression and the divinely-inspired desire which may be unexpressed. If our prayers are weak, they are answered in the measure in which they embody in them, though perhaps mistaken by us, a divine longing. Apparent disappointment of our petitions may be real answers to our real prayer. It was because Jesus loved Mary and Martha and Lazarus that He abode still in the same place where He was, to let Lazarus die that He might be raised again. That was the true answer to the sisters’ hope of His immediate coming. God’s way of giving to us is to breathe within us a desire, and then to answer the desire inbreathed. So, longing is the prophecy of fulfilment when it is longing according to the will of God. They who ‘hunger and thirst after righteousness’ may ever be sure that their bread shall be given them, and their water will be made sure. The true object of our desires is often not clear to us, and so we err in translating it into words. Let us be thankful that we pray to a God who can discern the prayer within the prayer, and often gives the substance of our petitions in the very act of refusing their form.

//MacLaren’s Expositions

#faith #hope #jesus #commentary #mental help #mental health #prayer #love #spirituality #christianity #damaged emotions #emotional healing #emotional health

[santandreas]

Theology through Hymnology.

Sermon Preached on 23rd July at Hope Uniting Church Maroubra Australia. Word and words https://efo8.wordpress.com/2023/07/30/theology-through-hymnology/

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#bible #hymns book #John1:1