The Betrayal of #Christ by Guercino (Giovanni Francesco Barbieri) [1591-1666] with comment by #BaylorUniversity‘s Heidi Hornik @ChristianCent March 28, 2018, p. 55 #HolyWeek2018 #HolyWeek #MaundyThursday #christology #judas #bible #art #history #italy pic.twitter.com/6BJ8hUzC8f
— Kendall Harmon (@KendallHarmon6) March 30, 2018
St. Peter once: ‘Lord, dost Thou wash my feet?’-
Much more I say: Lord, dost Thou stand and knock
At my closed heart more rugged than a rock,
Bolted and barred, for Thy soft touch unmeet,
Nor garnished nor in any wise made sweet?
Owls roost within and dancing satyrs mock.
Lord, I have heard the crowing of the cock
And have not wept: ah, Lord, thou knowest it.
Yet still I hear Thee knocking, still I hear:
‘Open to Me, look on Me eye to eye,
That I may wring thy heart and make it whole;
And teach thee love because I hold thee dear
And sup with thee in gladness soul with soul
And sup with thee in glory by and by.’
–Christina Rossetti (1830-1894)
— Orlando Fernández (@ofervi) February 9, 2014
The Lord, beloved brethren, hath defined that fullness of love which we ought to bear to one another, when He said: “Greater love hath no man than this, that a man lay down his life for his friends.” Inasmuch, then, as He had said before, “This is my commandment, that ye love one another, as I have loved you;” and appended to these words what you have just been hearing, “Greater love hath no man than this, that a man lay down his life for his friends;” there follows from this as a consequence, what this same Evangelist John says in his epistle, “That as Christ laid down His life for us, even so we also ought to lay down our lives for the brethren;” loving one another in truth, as He hath loved us, who laid down His life for us. Such also is doubtless the meaning of what we read in the Proverbs of Solomon: “If thou sittest down to supper at the table of a ruler, consider wisely what is set before thee; and so put to thy hand, knowing that thou art bound to make similar preparations.” For what is the table of the ruler, but that from which we take the body and blood of Him who laid down His life for us? And what is it to sit thereat, but to approach in humility? And what is it to consider intelligently what is set before thee, but worthily to reflect on the magnitude of the favor? And what is it, so to put to thy hand, as knowing that thou art bound to make similar preparations, but as I have already said, that, as Christ laid down His life for us, so we also ought to lay down our lives for the brethren? For as the Apostle Peter also says, “Christ suffered for us, leaving us an example, that we should follow His steps.” This is to make similar preparations. This it was that the blessed martyrs did in their burning love; and if we celebrate their memories in no mere empty form, and, in the banquet whereat they themselves were filled to the full, approach the table of the Lord, we must, as they did, be also ourselves making similar preparations. For on these very grounds we do not commemorate them at that table in the same way, as we do others who now rest in peace, as that we should also pray for them, but rather that they should do so for us, that we may cleave to their footsteps; because they have actually attained that fullness of love, than which, our Lord hath told us, there cannot be a greater. For such tokens of love they exhibited for their brethren, as they themselves had equally received at the table of the Lord.
But let us not be supposed to have so spoken as if on such grounds we might possibly arrive at an equality with Christ the Lord, if for His sake we have undergone witness-bearing even unto blood. He had power to lay down His life, and to take it again;1419 but we have no power to live as long as we wish; and die we must, however unwilling: He, by dying, straightway slew death in Himself; we, by His death, are delivered from death: His flesh saw no corruption;1420 ours, after corruption, shall in the end of the world be clothed by Him with incorruption: He had no need of us, in order to work out our salvation; we, without Him, can do nothing: He gave Himself as the vine, to us the branches; we, apart from Him, can have no life. Lastly, although brethren die for brethren, yet no martyr’s blood is ever shed for the remission of the sins of brethren, as was the case in what He did for us; and in this respect He bestowed not on us aught for imitation, but something for congratulation. In as far, then, as the martyrs have shed their blood for the brethren, so far have they exhibited such tokens of love as they themselves perceived at the table of the Lord.
–St. Augustine’s Treatise on the Gospel of John, Tractate LXXXIV.
“Go to dark Gethsemane, ye that feel the tempter’s power; your redeemer’s conflict see, watch with him one bitter hour, turn not from his griefs away; learn of Jesus Christ to pray”.
(Last Supper, Cosimo Rosselli, c.1481, Fresco, Sistine Chapel, Rome). pic.twitter.com/tClXO7roGz
— The Roman Anglican (@RomanAnglican) March 29, 2018
Because the newly public message which is the good news of Easter is at one and the same time so obvious – the message of new creation, which answers the deepest longings of the whole cosmos – and so utterly unexpected that if we are to announce God in public in these terms, as Paul did so spectacularly at Athens, we need the preceding private stillness to rinse our minds out of preconceived notions and make ready for God’s startling new world. Note, by the way, that it is the public truth of Easter – the dangerous, strikingly political truth that the living God is remaking the world and claiming full sovereignty over it – that has been for two hundred years the real objection, in western thinking, to the notion that Jesus rose bodily from the tomb. Western thought has wanted to keep Christianity as private truth only, to turn the Lion of Judah into a tame pussy-cat, an elegant and inoffensive, if occasionally mysterious, addition to the family circle.
And part of the point of where we are today, culturally, socially, politically and religiously, is that we don’t have that option any more. We face a dangerous and deeply challenging future in the next few years, as the demons we’ve unleashed in the Middle East are not going to go back into their bag, as the ecological nightmares we’ve created take their toll, as the people who make money by looking after our money have now lost their own money and perhaps ours as well, as our cultural and artistic worlds flail around trying to catch the beauty and sorrow of the world and often turning them into ugliness and trivia. And we whose lives and thinking and praying and preaching are rooted in and shaped by these great four days – we who stand up dangerously before God and one another and say we are ready to hear and obey his call once more – we have to learn what it means to announce the public truth of Easter, consequent upon the public truth of Good Friday and itself shaped by it (as the mark of the nails bear witness), as the good news of God for all the world, not just for those who meet behind locked doors. Every eye shall see him, and all the tribes of the earth will mourn as they realise the public truth of his Easter victory. But we can only learn that in the quiet privacy around the Lord’s Table, and the humble stillness where we lay aside our own agendas, our own temperamental preferences, in the darkness of Holy Saturday. When we say Yes to the questions we shall be asked in a few minutes’ time, we are saying Yes to this rhythm, this shaping, of our private devotion to our Lord, our private waiting on him in the silence, in order to say Yes as well to this rhythm, this shaping, of our public ministry, our living out of the gospel before the principalities and powers, our working with the grain of the world where we can and against the grain of the world where we must.
Maundy Thursday: “If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you” (John 13:14-15, KJV). English 15thC Book of Hours [MS 459] #MaundyThursday #HolyWeek pic.twitter.com/r4HDFOSw9N
— LambethPalaceLibrary (@lampallib) April 18, 2019
O Christ, the true vine and the source of life, ever giving thyself that the world may live; who also hast taught us that those who would follow thee must be ready to lose their lives for thy sake: Grant us so to receive within our souls the power of thine eternal sacrifice, that in sharing thy cup we may share thy glory, and at the last be made perfect in thy love.
Today is #MaundyThursday, the day we remember the Last Supper.
The name is derived from the word mandatum, meaning to command, and recalls the words of Jesus to his disciples after washing their feet: ‘A new commandment I give unto you, that ye love one another’ (John 13:34) pic.twitter.com/u4rIZQGETa
— Westminster Abbey (@wabbey) April 18, 2019
— Beech Genealogy (@GenealogyBeech) April 13, 2017
In the story of the footwashing, then, we have the most profound revelation of the heart of God apart from the crucifixion itself. We also learn more of the relation between Jesus and his disciples, the relation of the disciples with one another in humble service and the mission of the disciples to the world. These themes are similar to those of the Eucharist developed earlier (see comments on 6:52-59). The community that Jesus has been forming here takes more definite shape, revealing more clearly “the law of its being” (Bultmann 1971:479), which is humble, self-sacrificing love.
— LambethPalaceLibrary (@lampallib) March 29, 2018
Where charity and love are, God is there
Where charity and love are, God is there.
Christ’s love has gathered us into one.
Let us rejoice and be pleased in Him.
Let us fear, and let us love the living God.
And may we love each other with a sincere heart
Where charity and love are, God is there.
As we are gathered into one body,
Beware, lest we be divided in mind.
Let evil impulses stop, let controversy cease,
And may Christ our God be in our midst.
WHERE charity and love are, God is there.
And may we with the saints also,
See Thy face in glory, O Christ our God:
The joy that is immense and good,
Unto the ages through infinite ages. Amen.
— Katherine Harvey (@keharvey2013) April 13, 2017
— Church of England (@c_of_e) April 13, 2017
As is our custom, we aim to let go of the cares and concerns of this world until Monday and to focus on the great, awesome, solemn and holy events of the next three days. I would ask people to concentrate their comments on the personal, devotional, and theological aspects of these days which will be our focal point here. Many thanks–KSH.
— Amy Jeffs (@amyjeffs0) April 13, 2017
Blessed Lord Jesus, who, when about to depart out of this world, having loved thine own, and loving them to the end, didst institute the holy sacrament of thy Body and Blood, the dying legacy of thy love: Vouchsafe, we earnestly pray thee, that we may never draw near thine altar, save with hearts enkindled by love for thee and for one another; for thy dear name’s sake.
— Little My 🌹 (@KrysiaMy) April 18, 2019
O Lord Jesus Christ, who on this day didst wash thy disciples’ feet, leaving us an example of humble service: Grant that our souls may be washed from all defilement, and that we fail not to serve thee in the least of thy brethren; who livest and reignest for ever and ever.
Today, we commemorate Jesus Christ sharing the Last Supper with his disciples. Before they ate, Jesus washed his disciples feet in order to demonstrate the importance of serving others.
— St Aloysius' College (@StAlsGlasgow) April 18, 2019
Evangelicals need to thicken our theology of the Lord’s Supper, first by drawing more of the Bible into the discussion of the Supper, and second by drawing more of the Supper into discussion of the Supper.
Even a fine recent treatment of Reformed sacramental theology, Todd Billings’s Remembrance, Communion, and Hope, is still too thin on both counts. Billings does discuss the key New Testament passages—the institution narratives, Jesus’ resurrection meals, 1 Corinthians 10-11—and makes passing references to Passover and other Old Testament passages, meals, and festivals. But the richness of Old Testament theology still feels lacking. Billings observes that Paul sees manna as a type of the church’s covenant meal, but he doesn’t follow up the clue. If manna is a type, might there be others?
Many examine the Supper through a “zoom lens,” focusing narrowly on the most disputed point in historic debates—the metaphysics of the bread and wine. Much to his credit, Billings pulls back the camera to give us a wider view. In several “congregational snapshots,” he reminds us that the Supper involves people gathered to say and do, eat and drink. He rightly shows that a theology of the Supper must be integrated with the theology of the church.
But we need an even wider angle. Communion bread doesn’t fall from heaven. Wine doesn’t come tricklin’ down the rock. As one Eucharistic prayer puts it, the bread and wine are “fruit of the earth and the work of human hands.” Bread and wine represent nature transformed into culture by human action. A thick theology of the Supper needs to broaden beyond the theology of the church into a theology of culture. So, I offer a suggestive, not definitive, picture of what a thicker theology of the Supper might look like—a pencil drawing, not a portrait.
Today is #MaundyThursday the day that our Lord and Saviour Jesus Christ washed the feet of his disciple, preformed the last supper and commanded that you must “Love one another. As I have loved you” John 13:34. May God bless you all this day and every day to come. #HolyWeek pic.twitter.com/QKa3Fh8ipk
— Ian Parker (@IanParker24) April 18, 2019
(Local Paper front page) Population growth slowed in Charleston County, soared in Horry, Berkeley and Spartanburg
Some of South Carolina’s population growth hot spots have cooled, according to just-released census estimates, but new residents continued to pour in to Horry and Berkeley counties, the counties adjacent to Charlotte, and — perhaps surprisingly — Spartanburg.
The Palmetto State has been a fast-growing region for years and that continued through mid-2018. The state added 62,908 residents. More than 80 percent of the growth came from people relocating from other states, the Census Bureau estimated.
New census estimates show the population soaring in Horry, Berkeley and Spartanburg counties, while growth has slowed in Charleston.https://t.co/ze3PAULm3q
— The Post and Courier (@postandcourier) April 18, 2019
Wow. Jean Vanier gets to the very core of the incarnation w this one. Happy Holy Thursday. pic.twitter.com/IlRzo3b8KE
— Jeremy Zipple (@jzipple) April 18, 2019
Lopez: What is best about life?
Schall: What is best about life? The first thing is having it, actually being in existence and knowing that we exist as this human being, that we do not cause ourselves to exist. We are given life. What is best about life is to know that it is a gift rather than some blind development with no internal meaning to itself as this, and not that, being.
Following on this realization of our own existence, what is best is knowing that we are not alone. We live among others and seek and rejoice in our friends. We discover in revelation that we are also to become friends of God. Our lives are often filled with sin and suffering, when we need others most, for forgiveness, for help, for understanding.
What is best about life is also the fact that we can walk this green earth, see things, and especially know what not ourselves is. We exist also that what is not ourselves in all its variety and complexity can be known to us. We are not deprived of the world or others because we are not they. Instead in knowledge, the world and our friends return to us. We know a world that is not ourselves; we are blessed.
What is most challenging about life?
Finding its order. My book, The Order of Things, goes into this issue. At first sight, the world seems a chaos, a disorder. But the earth and all in it reveal an order that is not there because we put it there. We find it already there. This is what we discover when we discover anything.
Modern (and Muslim) voluntarism will claim that nothing is stable (an old Greek view also). Everything can be its opposite. Therefore, there are no evils. But there are evils, due precisely to a lack of order. Moral evil is a lack of order that we put in our own thoughts and deeds because we reject that order that is given to us that constitutes our own real good. The challenge of life is to deal with the reasons for evil without despair or without affirming that evil is good.
Even in the worst circumstances, we strive to see what is in order. But when it is our responsibility to affirm or allow that order, we can prefer our own ideas. In doing so, we implicitly reject the being that is. Thanks to the redemption, this rejection can be repented and reordered, but even here, we are required to act in a way that confronts what is really wrong. We are responsible for our own lives. In the end, the story of our personal existence will be told in terms of how we lived and understood the gift of life that we have been freely given.
Life and death with a Jesuit: Father James Schall on the important things https://t.co/ZPI2f9h9rA
— Kathryn Jean Lopez (@kathrynlopez) April 17, 2019
O Lord Jesus Christ, enthroned in the majesty of heaven, who, when thou camest forth from God, didst make thyself as one that serveth: We adore thee because thou didst lay aside the garment of thy glory, and gird thyself with lowest humility, and minister to thy disciples, washing their feet. Teach us to know what thou hast done and to follow thine example; deliver us from pride, jealousy and ambition, and make us ready to be subject one to another, and with lowliness to serve one another for thy sake, O Jesus Christ, our Lord and Saviour.
–Prayers for the Christian Year (SCM, 1964)
“No,” said Peter, “you shall never wash my feet.”
Jesus answered, “Unless I wash you, you have no part with me.”
“Then, Lord,” Simon Peter replied, “not just my feet but my hands and my head as well!”
— BAME Anglican (@BAMEAnglican) April 18, 2019
O Lord, thou hast deceived me,
and I was deceived;
thou art stronger than I,
and thou hast prevailed.
I have become a laughingstock all the day;
every one mocks me.
For whenever I speak, I cry out,
I shout, “Violence and destruction!”
For the word of the Lord has become for me
a reproach and derision all day long.
If I say, “I will not mention him,
or speak any more in his name,”
there is in my heart as it were a burning fire
shut up in my bones,
and I am weary with holding it in,
and I cannot.
For I hear many whispering.
Terror is on every side!
“Denounce him! Let us denounce him!”
say all my familiar friends,
watching for my fall.
“Perhaps he will be deceived,
then we can overcome him,
and take our revenge on him.”
But the Lord is with me as a dread warrior;
therefore my persecutors will stumble,
they will not overcome me.
They will be greatly shamed,
for they will not succeed.
Their eternal dishonor
will never be forgotten.
Assist us mercifully with thy help, O Lord God of our salvation, that we may enter with joy upon the meditation of those mighty acts whereby thou hast given us life and immortality; through Jesus Christ our Lord.
He was a member of the Pontifical Commission on Justice and Peace at the Vatican, 1977-82; and of the National Council on the Humanities and the National Endowment for the Humanities, 1984-90.
“The most remarkable feature of Fr. Schall as a thinker is the way he has internalized the Catholic intellectual tradition,” said V. Bradley Lewis, Associate Professor in the School of Philosophy and Fellow at the Institute for Human Ecology at the Catholic University of America. “He has often seemed to me to be that tradition incarnate. His erudition is enormous, and his powers of synthesis are extraordinary. He has always been one of the first persons you wanted to hear discuss any significant development because you knew he would be able to think about it in the context of his command of the tradition.”
That was true especially of political matters and issues of political theory, Lewis said. Fr. Schall was “one of the very few really deep explicitly Catholic political thinkers around because he has such a deep knowledge of the history of political philosophy itself, but also of the specifically Catholic political thinkers.”
“Even in retirement, books, columns, and articles have continued to come at a dizzying pace,” said Bradley Lewis.
— Aleteia (@AleteiaEN) April 18, 2019
(Spectator) Tom Holland: Thank God for western values The debt of the West to Christianity is more deeply rooted than many might presume
Christianity had revealed to the world a momentous truth: that to be a victim might be a source of strength. No one in modern times saw this more clearly than the religion’s most brilliant and unsparing critic. Because of Christianity, wrote Friedrich Nietzsche, ‘the measure of a man’s compassion for the lowly and suffering comes to be the measure of the loftiness of his soul’. The commanding heights of western culture may now be occupied by people who dismiss Christianity as superstition; but their instincts and assumptions remain no less Christian for that. If God is indeed dead, then his shadow, immense and dreadful, continues to flicker even as his corpse lies cold. The risen Christ cannot be eluded simply by refusing to believe in him. That the persecuted and disadvantaged have claims upon the privileged — widely taken for granted though it may be today across the West — is not remotely a self-evident truth. Condemnations of Christianity as patriarchal or repressive or hegemonic derive from a framework of values that is itself nothing if not Christian.
Familiarity with the Easter story has desensitised us to what both Paul and Nietzsche, in their very different ways, instinctively recognised in it: a scandal. The cross, that ancient tool of imperial power, remains what it has always been: the fitting symbol of a transfiguration in the affairs of humanity as profound and far-reaching as any in history. ‘God chose the weak things of the world to shame the strong.’ It is the audacity of it — the audacity of finding in a twisted and defeated corpse the glory of the creator of the universe — that serves to explain, more surely than anything else, the sheer strangeness of Christianity, and of the civilisation to which it gave birth.
Today, the power of this strangeness remains as alive as it has ever been. It is manifest in the great surge of conversions that has swept Africa and Asia over the past century; in the conviction of millions upon millions that the breath of the Spirit, like a living fire, still blows upon the world; and, in Europe and North America, in the assumptions of many more millions who would never think to describe themselves as Christian. All are heirs to the same revolution:
a revolution that has, at its molten heart, the image of a god dead upon an implement of torture.
— Graham Tomlin (@gtomlin) April 17, 2019
O Lord, who didst spend this day in quiet retreat at Bethany, in preparation for thy coming passion: Help us ever to live mindful of our end; that when thou shalt call us to pass through the valley of the shadow of death, we may fear no evil, for thou art with us, who didst die that we might live with thee for ever.
The Church of England and the Catholic Bishops’ Conference of England and Wales have made a joint submission to the Independent Review of Foreign and Commonwealth Office support for persecuted Christians.
In a joint letter accompanying the submission, the Archbishop of Canterbury, Justin Welby, and the Archbishop of Westminster, Cardinal Vincent Nichols, said that in many places “our Christian sisters and brothers face persecution of an intensity and extent unprecedented in many centuries.”
However, the Archbishops added that these threats to freedom of religion or belief are not restricted to Christians alone, but are a widespread experience of the followers of other faiths.
“We ask Her Majesty’s Government to take note of the practical recommendations offered by our Churches in this Submission and to take meaningful action not only in protecting Christians facing persecution but also in promoting freedom of religion and belief more widely,” they said
(follow the link to see the 2 full letters).
Anglicans and Catholics make joint submission to Foreign Office review on persecuted Christianshttps://t.co/bWT5KbFH4E
The submission was accompanied by a joint letter from the Archbishops of Canterbury and Westminster. pic.twitter.com/YBFTsd9ufE
— churchstate (@churchstate) April 17, 2019
(Eleanor Parker) On ‘Spy Wednesday’ of Holy Week, a 13th-century English poem with an unusual story about Judas’ betrayal
The Wednesday of Holy Week, sometimes called ‘Spy Wednesday’, is traditionally considered to be the day on which Judas went to betray Christ for thirty pieces of silver. There’s a fascinating Middle English poem about Judas’ betrayal, dating to the end of the thirteenth century, which gives us an unusual take on the story: Judas is forced into betraying Christ to regain money which has been stolen from him.
The poem tells how Judas is sent by Jesus to buy food for the apostles with thirty pieces of silver, but on the way he meets his sister, who berates him for supporting a false prophet. She lulls him to sleep, and when he wakes up the silver has been stolen. Judas, in despair at having lost the money Jesus entrusted to him, is taken before Pilate, who asks him what it will take to make him betray his lord. Judas says he will never betray Christ, except to regain the thirty pieces of silver. The poem doesn’t tell us what happens next – a very pregnant pause – but the scene cuts to Christ and the apostles dining together. Christ tells them that one of them has betrayed him, and Judas denies it. Peter speaks up to deny it too, but Christ tells him “Peter, I know you well; you will forsake me three times before the cock crows”.
— Eleanor Parker (@ClerkofOxford) April 17, 2019
It was therefore deeply moving, last night, to hear journalists groping for words they had almost forgotten—words that speak of faith and what faith had meant to the nation over the years. Many of them were trying to put into words the sense of connection they felt to the cathedral, how moved they were to hear hymns and prayers from Christians surrounding them, and find words that would nurture hope. This morning, journalists were tentatively using the word ‘miracle’ as they contemplated the picture of the inside of the cathedral, the cross illuminated from the side windows, still intact, and heard of the news that many windows had survived, and the organ maybe too. To hear these words spoken with awe and genuine interrogation is nothing short of a miracle – and it may be short lived. But as I listened, I realised that Notre-Dame had lived up to its destiny: it reminded a people of its past, and of the hope of new life we find at the foot of the cross.
France has tried very hard to push God away, and forget the faith of centuries. But when the people fell silent, the very stones cried out. The question is, now that we remember, what will we do with these memories for the future? There is a small window of opportunity for the nature of public discourse to change. For the derision and suspicion of faith to morph into respect and attentive listening. Yesterday, the French president embraced the rector of the cathedral. Church and state in a long forgotten embrace? It was a fleeting image, and yet a hint that new life, new ways of imagining our life together are always possible.
And for me, this is the real question of the rebuilding. What is it we are rebuilding? What kind of vision will animate the endless years of work ahead? Will we listen to the memory of stones, and honour the God whose cross triumphed over destruction, fire and ashes? Notre-Dame held memories we had forgotten; will we accept God’s gift of memory, and reshape some of the distorted, incomplete stories we tell ourselves, so that we can move into a better future? I hope and pray that we do; and I believe that we can, because I believe in the God of Good Friday and of Easter Sunday, who ultimately holds all memory, all past and future in his hand.Read it all.
— Jane Willis (@RevJaneWillis) April 17, 2019
Archbishops of Canterbury and York ask cathedrals and churches to toll bells Tomorrow for Notre Dame
The Archbishops of Canterbury and York are today encouraging, where possible, all cathedrals and churches across England to toll a bell for 7 minutes at 7pm this Thursday, as a mark of solidarity following the devastating fire at Notre Dame Cathedral. This initiative has been suggested by the British Ambassador to France, Edward Llewellyn, and it is hoped that many will take part.
Following the devastating fire at #NotreDame, the Archbishop of York @JohnSentamu and the Archbishop of Canterbury @JustinWelby are asking cathedrals and churches across England to toll their bells on Thursday at 7pm for seven minutes in solidarity – https://t.co/mwhwTNLTQI. pic.twitter.com/NGcgetUiO9
— Peterborough Diocese (@Peterborodio) April 17, 2019
O God our heavenly Father, who to redeem the world didst deliver up thine only Son to be betrayed by one of his disciples and sold to his enemies: Take from us, we beseech thee, all covetousness and hypocrisy; and so strengthen us, that, loving thee above all things, we may remain steadfast in our faith unto the end; through him who gave his life for us, our Saviour Jesus Christ.
Wednesday of Holy Week. pic.twitter.com/fXvO0Da56i
— G.S. White (@rokki_isi) April 17, 2019
Thus says the LORD: “Cursed is the man who trusts in man and makes flesh his arm, whose heart turns away from the LORD. He is like a shrub in the desert, and shall not see any good come. He shall dwell in the parched places of the wilderness, in an uninhabited salt land. “Blessed is the man who trusts in the LORD, whose trust is the LORD. He is like a tree planted by water, that sends out its roots by the stream, and does not fear when heat comes, for its leaves remain green, and is not anxious in the year of drought, for it does not cease to bear fruit.” The heart is deceitful above all things, and desperately corrupt; who can understand it? “I the LORD search the mind and try the heart, to give to every man according to his ways, according to the fruit of his doings.”
Lord God, whose blessed Son, our Saviour, gave his back to the smiters, and hid not his face from shame: Grant us grace to take joyfully the sufferings of the present time, in full assurance of the glory that shall be revealed; through the same thy Son Jesus Christ our Lord.