John D. Maguire - "The Resurrection of God" (November 6, 1966)
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Transcript
Transcripts may contain inaccuracies.
- | Jesus Christ, it's the power of God for salvation | 0:03 |
to everyone who has faith | 0:07 | |
to the Jew first, | 0:10 | |
but also to the Greek. | 0:13 | |
Here our texts for the morning. | 0:15 | |
You know that poem | 0:20 | |
by Wallace Stevens called, "Sunday Morning," | 0:21 | |
here are a few of its lines, | 0:24 | |
which capture its mood and the mood of our time. | 0:25 | |
"Complacencies of the peignoir, | 0:30 | |
"and late coffee and oranges in a sunny chair, | 0:33 | |
"and the green freedom of a cockatoo upon a rug, | 0:37 | |
"mingle to dissipate the holy hush of ancient sacrifice, | 0:41 | |
"she dreams a little, | 0:48 | |
"and she feels the dark encroachments, | 0:49 | |
"of that old catastrophe, | 0:52 | |
"as the calm darkens among the water lights, | 0:54 | |
"why should she give her bounty to the dead, | 0:58 | |
"what is divinity if it can come only in silent shadows, | 1:02 | |
"and in dreams, | 1:06 | |
"shall she not find in comforts of the sun, | 1:08 | |
"in pungent fruit and bright green wings, | 1:11 | |
"or else in any bomb or beauty of the earth, | 1:14 | |
"things to be cherished like the thought of heaven, | 1:18 | |
"divinity, if it is to live it all, | 1:22 | |
"must live within herself." | 1:26 | |
For ours is a time when significant talk | 1:31 | |
of ancient sacrifice has been dissipated. | 1:34 | |
All those realities, | 1:38 | |
which traditional orthodoxy proclaimed God, his mighty acts, | 1:39 | |
his word of revelation, have largely vanished. | 1:44 | |
And the words themselves, God, sin, salvation | 1:48 | |
have become more and more unreal | 1:52 | |
and incredible even to those | 1:54 | |
who grew up easily speaking this language. | 1:56 | |
The sense of another ultimate honor | 2:00 | |
has been lost. | 2:05 | |
And the story of how we came to this situation is too long, | 2:08 | |
a tale to tell, but even at a glance, | 2:11 | |
one can see on the one side, the convergence | 2:13 | |
of philosophic doubt, | 2:16 | |
which denies sense to any statement | 2:18 | |
about the unexhibitable, | 2:20 | |
coupling with pragmatism's passion for what works. | 2:23 | |
To produce the modern skeptical mind, | 2:27 | |
distrustful of intangibles | 2:31 | |
and been on explaining them by tough tangibles, | 2:33 | |
which can be handled. | 2:36 | |
That's obviously hard for God to survive | 2:39 | |
in an age like that, | 2:41 | |
being unseen, intangible, | 2:43 | |
and if the philosophers are right, literally unspeakable. | 2:47 | |
And so discourse about deity has virtually disappeared, | 2:52 | |
producing an older people, | 2:55 | |
the experience of having lost God | 2:57 | |
and in younger folk, | 3:00 | |
the experience of never having known God. | 3:01 | |
The holy hush of ancient sacrifice has been dissipated. | 3:06 | |
And as you know, | 3:13 | |
a core of contemporary theologians wrestling | 3:14 | |
with their situation and accommodating to it in various ways | 3:16 | |
has finally thrown in the theological towel, | 3:19 | |
declaring a moratorium on talk of God | 3:23 | |
and favor of talk of technology, | 3:25 | |
the city, peace, civil rights, sex, whatever. | 3:27 | |
The significance of the reformation they tell us | 3:31 | |
is marked not by Luther's arguing and talking | 3:33 | |
with God culminating in his experience of forgiveness | 3:36 | |
and justification and with the resolution | 3:40 | |
of his torturous turmoil over sin and guilt, no. | 3:43 | |
Instead they say it is symbolically expressed | 3:47 | |
in his suspending God talk, | 3:51 | |
that is giving up teaching theology, | 3:54 | |
and moving from the cluster into the world | 3:56 | |
from the place of protection and security | 4:00 | |
of order and beauty | 4:02 | |
into the bustling middle-class world | 4:04 | |
of the new university, of politics, princes, and peasants. | 4:06 | |
And today they say, | 4:12 | |
we must turn to the world and find our satisfaction there, | 4:14 | |
rejoicing in its pungent fruit and bright green wings. | 4:19 | |
And our time, | 4:24 | |
the road to holiness leads through the world of action. | 4:24 | |
And this era post-mortem day, | 4:28 | |
we must concentrate on life and involvement in this world, | 4:31 | |
they say, and find our bomb in the beauty of the earth, | 4:34 | |
God is dead, | 4:38 | |
let us rejoice | 4:41 | |
in our liberation. | 4:43 | |
I think in this situation, | 4:46 | |
most Christian preachers feel | 4:49 | |
a little like Hemingway's lines, | 4:50 | |
in this age demanded that we sing | 4:52 | |
and then cut out our tongues. | 4:54 | |
How can we sing the Lord's song | 4:58 | |
in the strange new land | 5:01 | |
where talk of God is technically impermissible | 5:03 | |
and the word, | 5:07 | |
though sounded, stirs few hearts? | 5:09 | |
The same Paul faced a roughly similar problem | 5:15 | |
in writing to that polyglot community in Rome, | 5:18 | |
sophisticated, worldly, complacent, and togas, | 5:22 | |
if not in panwar. | 5:25 | |
Rome was divided symbolically | 5:27 | |
and suppose mine into Jews and Greeks. | 5:29 | |
And to both he declares, | 5:34 | |
I'm not ashamed of the gospel of Jesus Christ | 5:35 | |
for it's the power of God for salvation | 5:38 | |
to everyone who has faith | 5:41 | |
to the Jew first, | 5:44 | |
but also to the Greek. | 5:46 | |
To the Jew first. | 5:50 | |
The Jew is a type, | 5:53 | |
the Jew in us finds it's meanings and history | 5:55 | |
in the events, which together make up our shared pilgrimage. | 6:00 | |
And some Paul's claim is that far from being dead, | 6:04 | |
God is and always was active in human history. | 6:08 | |
That divine presence is to be seen preeminently | 6:14 | |
in the figure of Jesus, of Nazareth, he concedes, | 6:17 | |
but once seen there can also be seen elsewhere. | 6:19 | |
In him can be seen | 6:25 | |
the way God transforms human flesh into freedom. | 6:26 | |
And because of the Jew is so historically oriented, | 6:33 | |
all tangled up with history, | 6:37 | |
he knows that things are rarely what they seem, | 6:40 | |
that one has to look below the surface of people | 6:44 | |
and happenings to discover what is really there. | 6:46 | |
And because he depends so completely upon history | 6:51 | |
on public events for his meaning, | 6:53 | |
the Jew has developed the capacity for paradox, | 6:56 | |
for affirming when it's appropriate | 7:01 | |
or truth in occurrences that did not first meet the eye. | 7:03 | |
And it's to this capacity for paradox | 7:08 | |
that's in Paul initially appeals. | 7:12 | |
He urges the Jew to look below the surface | 7:14 | |
of the Nazarene's life. | 7:18 | |
Just suppose, God was in Christ | 7:21 | |
in a unique way, he invites. | 7:26 | |
And spite of the apparently fragmentary, | 7:30 | |
sometimes inconsistent and uncertain character | 7:32 | |
of the biblical record, | 7:35 | |
there's no doubt about its central elements, | 7:36 | |
a man who leaves home preaches throughout the land | 7:39 | |
is crucified, and yet whose career and afterwards | 7:44 | |
is suffused with the authority of a supreme victory. | 7:48 | |
Now, if God were present in that career in a singular way, | 7:53 | |
think what the events in Jesus' life signify. | 7:59 | |
Jesus grew and increased in wisdom and stature, | 8:04 | |
say the scriptures, | 8:08 | |
but the Greek word for increased means literally | 8:10 | |
to be extended by blows | 8:12 | |
as a smith stretches metal with a hammer. | 8:15 | |
That means that God himself knows the hammer blows | 8:19 | |
of human existence | 8:24 | |
and that lowly man, homeless, and self forgetful God himself | 8:27 | |
is undergoing the experience | 8:32 | |
of homelessness and rejection. | 8:33 | |
When he suffers on the cross, God suffers. | 8:36 | |
The creed attempting to underline its vision of the depth | 8:41 | |
to which God goes, | 8:44 | |
insists that he descended into hell, | 8:45 | |
that God himself plums the bottom of the abyss | 8:50 | |
and knows the depths of abandonment | 8:55 | |
so that the resurrection, whatever else it is, | 8:58 | |
is a triumph by God, not only over death, | 9:01 | |
but over the hell of despair, | 9:05 | |
utter alienation the depth. | 9:08 | |
Look at that life, mortal, | 9:13 | |
limited in its own power, | 9:16 | |
poor, and dependent, | 9:19 | |
and yet in it in a special way, | 9:22 | |
a full fathoming and transforming of the human takes place. | 9:25 | |
Look at that life, | 9:31 | |
that historical career Saint Paul urges the Jew, | 9:32 | |
if you see deity in it, | 9:35 | |
your whole life has changed. | 9:39 | |
As Calvin declared by his own descent to earth, | 9:41 | |
he has prepared our ascent to heaven. | 9:46 | |
Having received our mortality, | 9:49 | |
he's bestowed on us his immortality, | 9:52 | |
having undertaken our weakness, | 9:56 | |
he has made us strong in his strength, | 9:58 | |
having submitted to our poverty, | 10:01 | |
he has transferred to us his wealth, | 10:03 | |
having taken upon himself the burden of unrighteousness | 10:07 | |
with which we were oppressed, | 10:11 | |
he has clothed us with righteousness. | 10:14 | |
And the glory of the gospel for the believing Jew | 10:18 | |
is that it's objective, | 10:21 | |
it happened there in history. | 10:24 | |
This is divinity that does not come only in silent shadows | 10:27 | |
and in dreams, | 10:31 | |
but in person. | 10:33 | |
And the paramount thing about our historical ground | 10:35 | |
is that it gives you a basis, a firm basis | 10:38 | |
for wider inferences. | 10:41 | |
From the love and truth, | 10:44 | |
the power and the wisdom seen operative in that life, | 10:45 | |
you can infer that the God present there is the Lord | 10:49 | |
that he made the earth | 10:54 | |
and everything in it, | 10:56 | |
that he gives life to all men and breath to everything, | 10:58 | |
that he made from one every nation of men | 11:02 | |
to dwell on the face of the earth. | 11:06 | |
And in making these inferences from that historical figure | 11:09 | |
and the deity present him, | 11:12 | |
you're not only reflecting your own dispositions | 11:15 | |
or expressing how the world feels to you, | 11:18 | |
you are acknowledging | 11:21 | |
that divinity has a life of its own independently of you. | 11:24 | |
God does not have to live solely within herself. | 11:30 | |
Let the my appeal to the Jews, says Saint Paul, | 11:37 | |
to the man whose meanings reside in history | 11:41 | |
and happenings and are derived from them, | 11:44 | |
I offer you a lie. | 11:49 | |
I urge you to look below its surface. | 11:51 | |
I promise you that you will find deity there in such a way | 11:55 | |
that you have a sufficient basis | 11:58 | |
for all your talk and reflection about God | 12:01 | |
and the things you say governed by this ground | 12:04 | |
will not be mere idle speculations, | 12:07 | |
but characterizations of the nature of God himself. | 12:11 | |
This is no proof, no exhibit, | 12:16 | |
but it is an invitation and a challenge. | 12:20 | |
And it's this gospel of which I'm not ashamed declares Paul | 12:25 | |
for it's the power of God to salvation, | 12:29 | |
to everyone who has faith | 12:32 | |
for in it the righteousness of God | 12:34 | |
is revealed through faith for faith. | 12:36 | |
(Pastor laughs softly) | 12:41 | |
But my God, | 12:43 | |
if there were a God objects the Greek, | 12:45 | |
the Greek in us, look at all the prior requirements, | 12:48 | |
the presuppositions of that way you've just been sketching. | 12:52 | |
A willingness to entertain the possibility of God in advance | 12:56 | |
seems prerequisite forever perceiving him in history | 13:01 | |
and that's what's at stake. | 13:04 | |
The whole procedure is so iffy, | 13:07 | |
the details of Jesus' life are incredibly sketchy, | 13:10 | |
they're presented by those who already believe | 13:14 | |
so that probing below the surface, we find their faith, | 13:18 | |
not his character. | 13:22 | |
And that's from leaping from him to God. | 13:25 | |
Well, all inferences | 13:28 | |
are inferences and all interpretations are interpretations, | 13:29 | |
just too many gaps. | 13:33 | |
Slippery history can prove nothing. | 13:36 | |
Its meanings are not ingredient in it, | 13:40 | |
waiting for an eye capable of seeing paradox | 13:42 | |
to perceive them. | 13:45 | |
We confer the meanings of history upon it. | 13:47 | |
Those events are distant, they are objective, | 13:53 | |
and that's just the problem, | 13:56 | |
why should she give her bounty to the dead, | 13:58 | |
and why should I give my bounty to the dead? | 14:00 | |
I should believe there's a, God says the Greek, | 14:06 | |
the Greek in us. | 14:09 | |
Only if moved to it by the one reality which I can trust | 14:11 | |
because I grasp it immediately, | 14:17 | |
namely experience, present experience. | 14:18 | |
Now Saint Paul | 14:22 | |
fortunately had a word for the Greek as well. | 14:26 | |
He proclaimed it to the Athenians on the Areopagus. | 14:30 | |
There are, he declares some human experiences | 14:34 | |
which require God for their full understanding, | 14:39 | |
ordinary experiences, which have dimensions | 14:44 | |
for which only language about is sufficient. | 14:48 | |
Now again, declares Paul, | 14:53 | |
these experiences do not prove God, | 14:55 | |
they are rather the places where on the basis | 14:59 | |
of past experience, | 15:01 | |
deity is most likely to disclose himself, | 15:04 | |
they're the best places to go and wait, | 15:09 | |
if one wants to meet the stranger. | 15:12 | |
What are some of these ordinary experiences | 15:17 | |
that seem to invite | 15:20 | |
the acknowledgement of God? | 15:23 | |
We're not saying that they cannot be spoken about | 15:25 | |
in other languages, | 15:28 | |
the languages of culture, | 15:29 | |
but that we're dealing now with experiences, | 15:31 | |
which cannot be fathomed in their full depth | 15:34 | |
without the acknowledgement of the divine. | 15:38 | |
I think joy is one of them. | 15:42 | |
Catherine Mansfield was not merely reflecting | 15:46 | |
the final spasm of an inherited spiritual tick | 15:48 | |
when writing of her flawed delight | 15:52 | |
with a lovely spot in the alps, she exclaimed, | 15:54 | |
if only one could make some small grasshopper, | 15:58 | |
a sound of praise to someone, | 16:02 | |
thank someone, but who, | 16:06 | |
there seems no such one here or anywhere. | 16:09 | |
They're often seems no such one, | 16:16 | |
but the sudden completely unexpected seizure of one by joy, | 16:20 | |
the utterly unexpected explosions of pleasure | 16:27 | |
on wet roads on autumn nights | 16:32 | |
are personal happenings, | 16:34 | |
which cannot be all together accounted | 16:37 | |
for purely personally. | 16:39 | |
Joy is seen to have a source outside the self | 16:42 | |
so that the depths of joy cannot be completely plumbed | 16:47 | |
in only human terms. | 16:50 | |
Joy takes place in a cosmic context. | 16:52 | |
And this is one of those ordinary human experiences | 16:56 | |
that seem to me to invite God | 16:59 | |
if it's to be fully understood | 17:03 | |
or take the relentless probing of one's personal depths | 17:07 | |
in the search for self identity. | 17:10 | |
Regardless of the number of soundings, | 17:13 | |
one never grasps himself, | 17:15 | |
not because the self is ultimately unknowable, | 17:18 | |
but because at bottom personal existence | 17:22 | |
is someone from elsewhere, | 17:25 | |
it exists in response and as response | 17:28 | |
and man therefore cannot be wholly himself | 17:31 | |
when he's caught in himself | 17:33 | |
for he has the real ground of his life outside himself. | 17:35 | |
Now this self-defeating search | 17:41 | |
for self-understanding through self-preoccupation seems | 17:43 | |
to me, old Greek, | 17:46 | |
a widely shared human experience, | 17:48 | |
which bespeaks God | 17:51 | |
and so does its reverse. | 17:54 | |
The repose and transformation of a man | 17:56 | |
who knows that his life derives from God | 17:59 | |
and that he's constantly being addressed | 18:01 | |
by and is ultimately accountable to him. | 18:04 | |
What's the third one? | 18:09 | |
Take again, the experience of support in sorrow. | 18:10 | |
Other human beings are the agents of comfort, | 18:16 | |
but the constellation | 18:20 | |
they extend runs deeper than themselves. | 18:21 | |
They communicate it, | 18:24 | |
but at rock bottom does not one sense the everlasting arms | 18:26 | |
in with and under the embraces of ones friends? | 18:31 | |
People are supported in times of sorrow, | 18:36 | |
ostensibly only by friends. | 18:38 | |
But I think there's a dimension of this support | 18:41 | |
for which finally only language about God is sufficient. | 18:43 | |
Or again, look at this experience of worship. | 18:50 | |
You say the sea of souls through the ages wrapped | 18:55 | |
in adoration is impressive, | 18:58 | |
but they could all have been and we all may be deluded. | 19:01 | |
But have you ever really worshiped, | 19:07 | |
have you ever entered a sanctuary perhaps like this morning, | 19:11 | |
feeling a little pursued | 19:15 | |
or a little pleased with yourself | 19:17 | |
for having made the effort to come, | 19:18 | |
and have you experienced that uneasiness intensified | 19:21 | |
that placidity burned away by the fierce heat | 19:25 | |
of an implacable light, | 19:28 | |
and just in the moment when you feared being consumed, | 19:30 | |
the light becomes illumination, | 19:35 | |
and the heat that shriveled up false good remains tempered | 19:38 | |
with tenderness to warm and console and do it last, | 19:42 | |
understand Jeremiah's exhortation, | 19:47 | |
Jehovah will's not our damnation and perdition, | 19:49 | |
but grants us a future | 19:53 | |
and a hope? | 19:55 | |
This experience of worship cannot finally be explained | 19:58 | |
without it seems to me recognizing the reality of God that | 20:03 | |
that light comes from the source outside oneself | 20:07 | |
and the in its depths, | 20:11 | |
one meets another. | 20:13 | |
Finally, one more experience. | 20:17 | |
Let's look at the inner logic of what the death | 20:20 | |
of God theologians as well as the secular | 20:24 | |
is called life in the world. | 20:27 | |
Let's look at what really happens when men, | 20:30 | |
the death of God theologians among them reject divinity | 20:33 | |
in order to share in the struggles and destiny of all men. | 20:36 | |
As I've seen it, fairly soon, | 20:42 | |
one of two things occurs. | 20:44 | |
For some, their initially revolutionary zeal cools, | 20:46 | |
it's tempo and throb are slowed down | 20:52 | |
in the effort to save it and stretch it out, | 20:55 | |
but eventually, because it was self-generated it peters out | 20:59 | |
and is not self renewing. | 21:04 | |
Since willing oneself into the fray was self-determined, | 21:06 | |
one's resolve slowly wears down as the will weakens. | 21:10 | |
That's the experience of one-time college activists, | 21:17 | |
now approaching 40. | 21:20 | |
They were with the revolution for awhile, | 21:24 | |
but now increasingly wearied, | 21:27 | |
they are not finally sustained by it. | 21:30 | |
And the other experience | 21:35 | |
is that of the permanent revolutionaries, | 21:36 | |
who regardless of their age, | 21:38 | |
stay in the thick of the fray and thrive on it. | 21:40 | |
But as the concerns become more complex, | 21:43 | |
when involvement shifts from civil rights | 21:47 | |
to foreign relations, | 21:49 | |
from Selma to Vietnam, | 21:50 | |
they find no ultimate direction in the movement itself. | 21:53 | |
And so though involved, | 21:58 | |
they are tossed to and fro by winds of the latest doctrine. | 22:00 | |
And let's be very clear, | 22:06 | |
and this is not the sour grapes of a one-time activist, | 22:08 | |
about to be 40, | 22:11 | |
it is very clear that God calls us, all of us | 22:13 | |
to permanent revolution in our time, genuine revolution, | 22:19 | |
more wide ranging than we dabblers in civil rights | 22:23 | |
and peace protests of dare dream. | 22:26 | |
But it's God who calls us, | 22:29 | |
who judges us, and who chastens us in our involvement, | 22:32 | |
who offers us direction in the eye of the storm | 22:37 | |
and who alone can see us through. | 22:40 | |
And I'm convinced that any effort to settle man's brokenness | 22:43 | |
in the world, | 22:48 | |
which does not take account of this order | 22:50 | |
of reality called God is floundering. | 22:53 | |
And I would predict that these utterly nonmetaphysical | 22:57 | |
death of God theologies, which send us into the world | 23:00 | |
will produce a band of stragglers 10 years hence, | 23:04 | |
who have finally accommodated to the status quo | 23:08 | |
because they had no ultimate direction, | 23:12 | |
no ultimate judgment on their activities, | 23:16 | |
and no ultimate support. | 23:19 | |
Their stint as revolutionaries will pass | 23:23 | |
and in the language of the street, | 23:26 | |
their zip will have lost its spears. | 23:28 | |
Now these gaps at the bottom of social action, | 23:32 | |
the need for a sustenance, judgment, | 23:37 | |
and direction are being, | 23:40 | |
and can be filled only by God. | 23:42 | |
And Christianity recovers it's genuinely revolutionary, | 23:46 | |
permanently revolutionary role in the world, | 23:50 | |
only as God himself is recovered | 23:53 | |
as a reality of experience, | 23:56 | |
thought, and talked about. | 23:59 | |
And now, admittedly, for this actuality, which we encounter | 24:03 | |
in the depths of these ordinary experiences, | 24:08 | |
joy and sorrow and search and worship | 24:10 | |
and action in the world | 24:13 | |
is elusive old Greek, | 24:16 | |
but old Greek being a man of reason. | 24:19 | |
You know how unwarranted is the movement | 24:23 | |
from observed elusiveness | 24:25 | |
to the declaration of non-existence. | 24:28 | |
Man can know God only when God manifests himself. | 24:33 | |
But isn't he doing just that | 24:39 | |
here, there, in these ordinary experiences of our lives? | 24:42 | |
So again, Saint Paul says, look, | 24:51 | |
to the Jew he point to history, | 24:54 | |
to the Greek he points to experience. | 24:57 | |
His task in Rome was to convince the Jew and the Greek | 25:00 | |
that this was one in the same gospel | 25:04 | |
that the ultimacy encountered | 25:07 | |
in ordinary experience was God, | 25:09 | |
the father of our Lord Jesus Christ, | 25:12 | |
and that in Jesus Christ was this same dearest freshness, | 25:14 | |
deep down things. | 25:19 | |
God is alive | 25:23 | |
and undergoes a kind of resurrection in us | 25:26 | |
when we discover him. | 25:30 | |
Some may find him first in history | 25:34 | |
and have their inner experience illumined. | 25:37 | |
For those of you who have never entered the world, | 25:40 | |
I would come in that route to you, | 25:44 | |
get your hands soiled, | 25:47 | |
for it was in a soiled marketplace | 25:50 | |
that our Lord gave himself. | 25:52 | |
Others may find him in the depths of experience | 25:57 | |
and then perceive him | 26:01 | |
as the one whom the tradition historically proclaims. | 26:03 | |
But however you find God through engagement | 26:08 | |
with public happenings | 26:12 | |
or in the plumbing of the depths of personal experience. | 26:15 | |
However, and whenever he is found, he always declares, | 26:19 | |
I am the Lord, | 26:24 | |
I've called you in righteousness, | 26:27 | |
I've taken you by the hand and kept you, | 26:29 | |
I've given you as a covenant to the people | 26:32 | |
alike to the nation, to open the eyes that are blind, | 26:34 | |
to bring out the prisoners from the dungeon, | 26:40 | |
from the prison, those who sit in darkness, | 26:42 | |
I am the Lord, | 26:46 | |
that is my name, | 26:48 | |
my glory I give to no other. | 26:50 | |
And I'm not ashamed | 26:56 | |
of this gospel of Jesus Christ | 26:59 | |
for it is the power of God for salvation | 27:02 | |
to everyone who has faith, | 27:06 | |
to the Jew first, | 27:09 | |
but also to the Greek, | 27:11 | |
for in it the righteousness of God is revealed through faith | 27:14 | |
for faith, as it is written, | 27:18 | |
he who through faith is righteous | 27:21 | |
shall live all men. | 27:25 | |
Let us pray. | 27:31 | |
Lord, who are always more willing | 27:41 | |
to come to us | 27:47 | |
than we are to know thee | 27:50 | |
make us in this moment to find thee, | 27:55 | |
and never lose thee again, | 27:59 | |
through Jesus Christ, our Lord, | 28:03 | |
and now unto him, | 28:07 | |
who is able to keep us from falling | 28:08 | |
and to present us at that last day as faultless | 28:11 | |
before his face to the only wise and true God, | 28:14 | |
be glory and power, dominion and majesty, | 28:18 | |
this day and even forevermore. | 28:22 | |
♪ Amen ♪ | 28:32 | |
♪ Amen ♪ | 28:40 |
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