Worship Songs Quotes

In his suicide note, Kurt Cobain wrote, "It's better to burn out than to fade away." He was quoting a Neil Young song about Johnny Rotten of the Sex Pistols. When I was twenty-four, I interviewed John Lennon. I asked him about this sentiment, one that pervades rock and roll. He took strong, outraged exception to it. "It's better to fade away like an old soldier than to burn out, " he said. "I worship people who survive. I'll take the living and the healthy.

Next to the Word of God, music deserves the highest praise. The gift of language combined with the gift of song was given to man that he should proclaim the Word of God through Music.

The faery lords are immortal. Those who have songs ballads and stories written about them never die. Belief worship imagination we were born of the dreams and fears of mortals and if we are remembered even in some small way we will always exist.

The gods made our bodies as well as our souls, is it not so? They give us voices, so we might worship them with song. They give us hands, so we might build them temples. And they give us desire, so we might mate and worship them in that way.

A few minutes ago every tree was excited, bowing to the roaring storm, waving, swirling, tossing their branches in glorious enthusiasm like worship. But though to the outer ear these trees are now silent, their songs never cease. -John Muir, naturalist, explorer, and writer (1838-1914)

A few minutes ago every tree was excited, bowing to the roaring storm, waving, swirling, tossing their branches in glorious enthusiasm like worship. But though to the outer ear these trees are now silent, their songs never cease.

Walk through this with me. Through this church birthed of blood and muscle where every move our arms take, every breath we swallow is worship. Bend with me. There are bones in our throats. If we choke it is only on songs.

God has called His creation to find satisfaction in a personal relationship with Him, and stop trying to manage the world by conforming it to our expectations, and to allow Him to govern His creation. He continues to say through an ancient Hebrew worship song, "Be still and know that I am God!

Show me a church's songs and I'll show you their theology.

They no longer wanted to entice anyone; all they wanted was to catch a glimpse for as long as possible of the reflected glory in the great eyes of Odysseus

You know, just because you think bubblegum pop on the radio represents all that is wrong with society, that doesn’t mean there’s not someone out there who needs that shitty pop song. Maybe that shitty pop song makes them feel good, about themselves and the world. And as long as that shitty pop song doesn’t infringe upon your rights to rock out to, I don’t know, Subway Sect, or Siouxsie and the Banshees, or whichever old-ass band it is you worship, then who cares?

It’s easy to sing the song, but to pray the lyrics from deep within… that’s worship!

Like the most of you, I was raised among people who knew - who were certain. They did not reason or investigate. They had no doubts. They knew that they had the truth. In their creed there was no guess — no perhaps. They had a revelation from God. They knew the beginning of things. They knew that God commenced to create one Monday morning, four thousand and four years before Christ. They knew that in the eternity — back of that morning, he had done nothing. They knew that it took him six days to make the earth — all plants, all animals, all life, and all the globes that wheel in space. They knew exactly what he did each day and when he rested. They knew the origin, the cause of evil, of all crime, of all disease and death. At the same time they knew that God created man in his own image and was perfectly satisfied with his work... They knew all about the Flood -- knew that God, with the exception of eight, drowned all his children -- the old and young -- the bowed patriarch and the dimpled babe -- the young man and the merry maiden -- the loving mother and the laughing child -- because his mercy endureth forever. They knew too, that he drowned the beasts and birds -- everything that walked or crawled or flew -- because his loving kindness is over all his works. They knew that God, for the purpose of civilizing his children, had devoured some with earthquakes, destroyed some with storms of fire, killed some with his lightnings, millions with famine, with pestilence, and sacrificed countless thousands upon the fields of war. They knew that it was necessary to believe these things and to love God. They knew that there could be no salvation except by faith, and through the atoning blood of Jesus Christ. Then I asked myself the question: Is there a supernatural power -- an arbitrary mind -- an enthroned God -- a supreme will that sways the tides and currents of the world -- to which all causes bow? I do not deny. I do not know - but I do not believe. I believe that the natural is supreme - that from the infinite chain no link can be lost or broken — that there is no supernatural power that can answer prayer - no power that worship can persuade or change — no power that cares for man. Is there a God? I do not know. Is man immortal? I do not know. One thing I do know, and that is, that neither hope, nor fear, belief, nor denial, can change the fact. It is as it is, and it will be as it must be. We can be as honest as we are ignorant. If we are, when asked what is beyond the horizon of the known, we must say that we do not know. We can tell the truth, and we can enjoy the blessed freedom that the brave have won. We can destroy the monsters of superstition, the hissing snakes of ignorance and fear. We can drive from our minds the frightful things that tear and wound with beak and fang. We can civilize our fellow-men. We can fill our lives with generous deeds, with loving words, with art and song, and all the ecstasies of love. We can flood our years with sunshine — with the divine climate of kindness, and we can drain to the last drop the golden cup of joy.

If all experienced God in the same way and returned Him an identical worship, the song of the Church triumphant would have no symphony, it would be played like an orchestra in which all instruments played the same note.

I wonder if anyone who needs a snappy song service can really appreciate the meaning of the cross.

Eat of my deep earth, drink of my living streams, for I am your Mother. Your heart is my wild drum, your breath my eternal song. If you would live, dance with me!

and the creation, in the world and above the world, that once was at variance with itself, is knit together in friendship: and we ... are made to join in the angels' song, offering the worship of their praise.

This, child, is our worship. To live and survive and play to God from the depths of our souls. This is the call that binds us. When we worship in the good times, it brings God joy. But worship in the midst of agony?” Her tongue clicked against the roof of her mouth and she shook her head. It was an action befitting the wisdom of the words she’d chosen. “That is authentic adoration of our Creator. An orchestra will worship together, as one body. As one song. A family must do no less.

Is this Tree of Life a God one could worship? Pray to? Fear? Probably not. But it did make the ivy twine and the sky so blue, so perhaps the song I love tells a truth after all. The Tree of Life is neither perfect nor infinite in space or time, but it is actual, and if it is not Anselm's "Being greater than which nothing can be conceived," it is surely a being that is greater than anything any of us will ever conceive of in detail worthy of its detail. Is something sacred? Yes, say I with Nietzsche. I could not pray to it, but I can stand in affirmation of its magnificence. This world is sacred.

...I long to be known as an extravagant worshiper...that God would discover the song in my heart to be elaborate, overgenerous, and wasteful in my pursuit of Him.

How easily a life can become a litany of guilt and regret, a song that keeps echoing with the same chorus, with the inability to forgive ourselves. How easily the life we didn’t live becomes the only life we prize. How easily we are seduced by the fantasy that we are in control, that we were ever in control, that the things we could or should have doneor said have the power, if only we had done or said them, to cure pain, to erase suffering, to vanish loss. How easily we can cling to – worship – the choice we think we could or should have made.

As you consider selecting songs for your worship services, consider them in light of the truth of the gospel. Imagine the songs as teachers--because they are! If your people could understand your doctrine only through the music you sing, what would they know about God and His pursuit of us? If your people could understand your church's beliefs only through the music, what would they know?

Come back to me. Where have you gone? And why so long? I miss the star below your lip, the constellation on your chest. I miss your ways, how you net butter-flying words and release them for others to enjoy. I miss your tenderness, the sweetness of your breath and the song of your voice. I miss how you worship me. Come back to me once more. Why did you go? And whatever for? The heavens plotted against us. The clouds came and pissed on our lives. The smell of charged particles still lingers in the air. What will become of you and I? Come back to us.

Heaven will be full of the songs of worshipers who had once been broken people in a broken world, picked up and used for God’s glory.

There is nothing better - nothing - than knowing that the risen Christ lives right now in heaven, singing over his people - singing over me - with love.

The modern world worships the idea of the self, the individual, but it is a gilded cage: there is another kind of freedom in becoming absorbed in a little life on the land. In a noisy age, I think perhaps trying to live quietly might be a virtue. *

How easily a life can become a litany of guilt and regret, a song that keeps echoing with the same chorus, with the inability to forgive ourselves. How easily the life we didn’t live becomes the only life we prize. How easily we are seduced by the fantasy that we are in control, that we were ever in control, that the things we could or should have done or said have the power, if only we had done or said them, to cure pain, to erase suffering, to vanish loss. How easily we can cling to—worship—the choices we think we could or should have made.

Will You help me hear the song You're singing over all this noise?

True worship leaders worship the Lord at all times and use songs only when necessary.

As a writer of worship songs, I have a hunger to write deep songs of passionate reverence to God. Yet I'm aware I cannot sing before I have seen. All worship is a response to a revelation--it's only as we breathe in more of the wonders of God that we can breathe out a fuller response to Him....the key to a life of passionate and powerful worship comes from seeing God.

And because she worshipped joy, Kira seldom laughed and did not go to see comedies in theaters. And because she felt a profound rebellion against the weighty, the tragic, the solemn, Kira had a solemn reverence for those songs of defiant gaiety.

I worshipped her virtue while destroying it

Worship gatherings are not always spectacular, but they are always supernatural. And if a church looks for or works for the spectacular, she may miss the supernatural. If a person enters a gathering to be wowed with something impressive, with a style that fits him just right, with an order of service and song selection designed just the right way, that person may miss the supernatural presence of God. Worship is supernatural whenever people come hungry to respond, react, and receive from God for who He is and what He has done. A church worshipping as a Creature of the Word doesn't show up to perform or be entertained; she comes desperate and needy, thirsty for grace, receiving from the Lord and the body of Christ, and then gratefully receiving what she needs as she offers her praise-the only proper response to the God who saves us.

A theology that cannot be sung is not worth having.... Authentic Christian faith is not merely believed. Nor is it merely acted upon. It is sung - with utter joy sometimes, in uncontrollable tears sometimes, but it is sung.

Hundreds had come to the castle gates to bear witness to the burning of the Seven. The smell in the air was ugly. Even for soldiers, it was hard not to feel uneasy at such an affront to the gods most had worshiped all their lives.

She had always been beautiful in his eyes, and admirable, too. He had worshipped her, in some ways, for her courage in adversity, for her resistance to the ways of his own world. But that had been bravery under siege and now, it seemed, she single-handedly gave siege to the same society which, a few months before, had threatened to engulf and destroy her identity. There was a determination in her bearing, a lightness, an air of confidence, that proclaimed to everyone what he had always sensed in her - and he was proud that his world should see her as the woman he knew, in full command of herself and her situation. Yet there was, as well, a private knowledge, an intimate understanding between them, of the resources of character on which she drew to achieve that command. For the first time he became conscious of the depth of his love for her and, although he had always known that she had loved him, he became confident that her emotion was as strong as his own. Like her, he required no declaration; her bearing was declaration enough. Together, they ascended.

We are a race of tradition-lovers in a new land, of king-reverers in a Republic, of hero-worshipers in a society of mundane get-and-spend. It is a Country and a Time where any bank clerk or common laborer can become a famous outlaw, where an outlaw can in a very short time be sainted in song and story into a Robin Hood, where a Frontier Model Excalibur can be drawn from the block at any gunshop for twenty dollars.

If we are to experience true worship, our love for God has to supersede our love of anyone and anything else.

Kingship wrought of Infinite worship, Quick-forged by the Swift Sure Hand; Bold in Righteousness, Valiant in Justice, A sword of honor to defend the clans of Albion!

It’s hard to watch Liberty students singing along to worship songs during convocation, raising their hands and smiling beatifically, and not wonder whether they’ve tapped into something that makes their lives happier, more meaningful, more consistently optimistic than mine.

Time with God will open up His ways. Reading books won't do it. Reading theology won't do it. Studying the creation won't do it. Going to church won't do it. Listening to religious music won't do it. Listening to great preaching won't do it. Even worshiping through hymns and songs won't do it.

The fact is: our faith is more rational than the most elaborate paradigm of the atheistic foundationalist, more romantic than the wildest dreams of the unbelieving postmodernist. our faith is a dogma that makes you dance.

For a moment she was truly terrified. This was Abbadon the Cruel. The Angel of Destruction. He could and would destroy her if he had to. If he felt like it. He had destroyed worlds before. He had decimated Paradise in the name of the Morningstar. She trembled in his grasp. All his gentleness, all his kindness, all the bright shining gorgeousness of his love, he had always given to someone else. He had adored Gabrielle, had worshiped her, had written her poems and sang her songs, and for Schuyler there were novels and love notes and sweet kisses and furtive tender meetings by a fireplace. But for his twin, Azrael, he had shown nothing but his anger and violence. His strength and destruction. He saved the best of himself for those who did not deserve it. Never showed his true face to those damnable Daughters of the Light. For Azrael, there was only darkness and annihilation. Rape and carnage. War and pillage. A tear escaped from her eye and glittered in the moonlight.

Oberyn wanted vengeance for Elia. Now the three of you want vengeance for him. I have four daughters, I remind you. Your sisters. My Elia is fourteen, almost a woman. Obella is twelve, on the brink of maidenhood. They worship you, as Dorea and Loreza worship them. If you should die, must El and Obella seek vengeance for you, then Dorea and Loree for them? Is that how it goes, round and round forever? I ask again, where does it end?" Ellaria Sand laid her hands on the Mountain's head. "I saw your father die. Here is his killer. Can I take a skull to bed with me, to give me comfort in the night? Will it make me laugh, write me songs, care for me when I am old and sick?

CG: ATTENTION WORTHLESS HUMAN. CG: THIS IS YOUR GOD SPEAKING. CG: IT IS A WRATHFUL GOD WHO DESPISES YOU MORE THAN YOU COULD HAVE POSSIBLY DARED TO FEAR. CG: I HAVE WATCHED YOUR ENTIRE PATHETIC LIFE UNFOLD. CG: I HAVE OBSERVED YOU WHILE YOU WOULD QUAKE AND TREMBLE IN PERSONAL PRAYERS OF SHAME. CG: WHILE YOU PLEADED FORGIVENESS FOR BEING SUCH A WRETCHED DISGUSTING FAILURE ON EVERY CONCEIVABLE LEVEL. CG: PROSTRATE BEFORE THE STUPID AND FALSE CLOWN GODS YOU HAVE SCRIBBLED ON THE WALLS OF YOUR BLOCK. CG: BOGUS DEITIES WORSHIPED BY A PRIMITIVE "PARADISE" PLANET. CG: BUT YOUR PRAYERS WILL NOT BE ANSWERED. CG: THERE ARE NO MIRACLES IN STORE FOR YOU, HUMAN. CG: ONLY MY HATE. CG: IT IS A HATE SO PURE AND HOT IT WOULD CONSUME YOUR SAD UNDERDEVELOPED HUMAN THINK PAN TO EVEN CONTEMPLATE. CG: IT IS A HATE THAT TO FATHOM MUST BE PUT INTO SONG. CG: SHRIEKED BY THE TEN THOUSAND ROWDY SHOUT SPHINCTERS PEPPERING THE GRUESOME UNDERBELLY OF THE MOST TRUCULENT GOD THE FURTHEST RING CAN MUSTER. CG: IT IS A HATE THAT MADE YOU AND WILL SURELY DESTROY YOU. CG: MY HATE IS THE LIFEBLOOD THAT PULSES THROUGH THE VEINS OF YOUR UNIVERSE. CG: IT IS MY GIFT TO YOU. CG: YOU'RE WELCOME FOR THAT. CG: YOU UNGRATEFUL PIECE OF SHIT. EB: hi karkat!

They proved their love for God, not with words or with songs of worship, but with pure, undefiled obedience.

Some people have used this song as evidence that I worship the devil, which is another chapter for the big book of stupid. It's really just laughable. But the sad part is that it's not even remotely a song about devil worship! It's a song about the intersection of some basic human emotions, the place where sadness meets rage, where our need to mourn meets our lust for justice, where our faith meets our inclination to take matters into our own hands, like karmic vigilantes. People who hear the word Lucifer and start making accusations are just robbing themselves of an opportunity to get in touch with something deeper than that, something inside their own souls.

He slid inside her, his body moving over hers as she lay stretched out on her sofa, his kiss worshipping her mouth, his length embedded deep in her heat. He slid inside her, moved inside her, and there were no words. There were no words, no music, nothing but the rhythm of their hearts beating, the moans of their pleasure, the sound of their lovemaking. It was the most haunting, beautiful song Lauren had ever heard. And it was enough. It was all she needed. For now, it was all she needed.

A certain song can mean the difference between life and death for someone who is depressed and suicidal. Music can inspire and give hope. It can show adulation and worship and praise love and people.

Do you remember why you started playing?" "Why does anybody play? ... Are you a musician?" "Yes. ... Yes, I am." ... "Then you know why I play." ... "Because your spirit has to sing. Every musician's heart bears a song from the Creator, and he spends his life trying to duplicate it as an act of worship.

Mirabai composed many ecstatic songs which are still treasured in India; I translate one of them here: “If by bathing daily God could be realised Sooner would I be a whale in the deep; If by eating roots and fruits He could be known Gladly would I choose the form of a goat; If the counting of rosaries uncovered Him I would say my prayers on mammoth beads; If bowing before stone images unveiled Him A flinty mountain I would humbly worship; If by drinking milk the Lord could be imbibed Many calves and children would know Him; If abandoning one’s wife would summon God Would not thousands be eunuchs? Mirabai knows that to find the Divine One The only indispensable is Love.

And an old priest said, Speak to us of Religion. And he said: Have I spoken this day of aught else? Is not religion all deeds and all reflection, And that which is neither deed nor reflection, but a wonder and a surprise ever springing in the soul, even while the hands hew the stone or tend the loom? Who can separate his faith from his actions, or his belief from his occupations? Who can spread his hours before him, saying, "This for God and this for myself; This for my soul and this other for my body"? All your hours are wings that beat through space from self to self. He who wears his mortality but as his best garment were better naked. The wind and the sun will tear no holes in his skin. And he who defines his conduct by ethics imprisons his song-bird in a cage. The freest song comes not through bars and wires. And he to whom worshiping is a window, to open but also to shut, has not yet visited the house of his soul whose windows are from dawn to dawn. Your daily life is your temple and your religion. Whenever you enter into it take with you your all. Take the plough and the forge and the mallet and the lute, The things you have fashioned in necessity or for delight. For in reverie you cannot rise above your achievements nor fall lower than your failures. And take with you all men: For in adoration you cannot fly higher than their hopes nor humble yourself lower than their despair. And if you would know God, be not therefore a solver of riddles. Rather look about you and you shall see Him playing with your children. And look into space; you shall see Him walking in the cloud, outstretching His arms in the lightning and descending in rain. You shall see Him smiling in flowers, then rising and waving His hands in trees.

It's only when we understand [Jesus'] presence in the church as being the fulfillment of God's promise in Zephaniah 3:17 to "quiet you with his love" and "rejoice over you with singing" that a crucial aspect of our salvation comes into perspective. Jesus didn't coldly settle accounts for us. He doesn't bark us into improving ourselves. He united us to himself in the glorious communion he has enjoyed for eternity with his heavenly Father. He resides within us to heal the broken places and refresh cauterized hearts. He sings us into a new mode of existence.... When, as Paul does, we imagine Jesus singing nations into submission to his rule, our hearts come joyfully under the sway of a love that is infinite and powerful.

WORSHIP IS …not just a song, it’s a way of life. It’s not just for musicians and good singers, it’s for everyone. It’s not just 20 minutes once a week. It’s an ongoing daily attitude that reminds us of His greatness and our dependency upon Him.

A storm-filled life replete with piercing and unearthly sounds ravages the soul of any thoughtful person. In contrast, the genteel wind of restoration moves silently, invisibly. Renewal is a spiritual process, the communal melody that sustains us. Inexpressible braids of tenderness whispering reciprocating chords of love for family, friends, humankind, and nature plaits interweaved layers of blissful atmosphere, which copious heart song brings spiritual rejuvenation. For when we love in a charitable and bountiful manner without reservation, liberated from petty jealously, and free of the toxic blot of discrimination, we become the ineluctable wind that vivifies the lives of other people. The mellifluous changes in heaven, earth, and our journey through the travails of time, while worshiping the trove of fathomless joys of life, constitute the seeds of universal poetry.

There is a very important connection between the Church's worldview and the Church's hymns. If your heart and mouth are filled with songs of victory, you will tend to have an eschatology of dominion; if, instead, your songs are fearful, expressing a longing for escape-or if they are weak, childish ditties-your worldview and expectations will be escapist and childish. Historically, the basic hymnbook for the Church has been the Book of Psalms. The largest book of the Bible is the Book of Psalms, and God providentially placed it right in the middle of the Bible, so that we couldn't miss it! Yet how many churches use the Psalms in musical worship? It is noteworthy that the Church's abandonment of dominion eschatology coincided with the Church's abandonment of the Psalms.

I am here to sing thee songs. In this hall of thine I have a corner seat. In thy world I have no work to do; my useless life can only break out in tunes without a purpose. When the hour strikes for thy silent worship at the dark temple of midnight, command me, my master, to stand before thee to sing. When in the morning air the golden harp is tuned, honour me, commanding my presence.

Helen of Troy Does Counter Dancing The world is full of women who'd tell me I should be ashamed of myself if they had the chance. Quit dancing. Get some self-respect and a day job. Right. And minimum wage, and varicose veins, just standing in one place for eight hours behind a glass counter bundled up to the neck, instead of naked as a meat sandwich. Selling gloves, or something. Instead of what I do sell. You have to have talent to peddle a thing so nebulous and without material form. Exploited, they'd say. Yes, any way you cut it, but I've a choice of how, and I'll take the money. I do give value. Like preachers, I sell vision, like perfume ads, desire or its facsimile. Like jokes or war, it's all in the timing. I sell men back their worst suspicions: that everything's for sale, and piecemeal. They gaze at me and see a chain-saw murder just before it happens, when thigh, ass, inkblot, crevice, tit, and nipple are still connected. Such hatred leaps in them, my beery worshipers! That, or a bleary hopeless love. Seeing the rows of heads and upturned eyes, imploring but ready to snap at my ankles, I understand floods and earthquakes, and the urge to step on ants. I keep the beat, and dance for them because they can't. The music smells like foxes, crisp as heated metal searing the nostrils or humid as August, hazy and languorous as a looted city the day after, when all the rape's been done already, and the killing, and the survivors wander around looking for garbage to eat, and there's only a bleak exhaustion. Speaking of which, it's the smiling tires me out the most. This, and the pretense that I can't hear them. And I can't, because I'm after all a foreigner to them. The speech here is all warty gutturals, obvious as a slam of ham, but I come from the province of the gods where meaning are lilting and oblique. I don't let on to everyone, but lean close, and I'll whisper: My mothers was raped by a holy swan. You believe that? You can take me out to dinner. That's what we tell all the husbands. There sure are a lot of dangerous birds around. Not that anyone here but you would understand. The rest of them would like to watch me and feel nothing. Reduce me to components as in a clock factory or abattoir. Crush out the mystery. Wall me up alive in my own body. They'd like to see through me, but nothing is more opaque than absolute transparency. Look - my feet don't hit the marble! Like breath or a balloon, I'm rising, I hover six inches in the air in my blazing swan-egg of light. You think I'm not a goddess? Try me. This is a torch song. Touch me and you'll burn.

A few minutes ago every tree was excited, bowing to the roaring storm, waving, swirling, tossing their branches in glorious enthusiasm like worship. But though to the outer ear these trees are now silent, their songs never cease. Every hidden cell is throbbing with music and life, every fiber thrilling like harp strings, while incense is ever flowing from the balsam bells and leaves. No wonder the hills and groves were God's first temples, and the more they are cut down and hewn into cathedrals and churches, the farther off and dimmer seems the Lord himself.

She was silent; the great wings almost stopped moving; only a delicate stirring seemed to keep them aloft. "Listen, then," Mrs. Whatsit said. The resonant voice rose and the words seemed to be all around them so that Meg felt that she could almost reach out and touch them: "Sing unto the Lord a new song, and His praise from the end of the earth, ye that go down to the sea, and all that there is therein; the isles, and the inhabitants thereof. Let the wilderness and the cities thereof lift their voice; let the inhabitants of the rock sing, let them shout from the top of the mountains. Let them give glory unto the Lord!

Even now, he did not know if he was doing the honorable thing. The southron had it easier. They had their septons to talk to, someone to tell them the gods will and help sort out right from wrong. But, the Starks worshiped the old gods, the nameless gods, the nameless gods, and if the heart trees heard, they did not speak.

My world is full of beauty, but you avert your eyes. My world is full of light, but you only worship the dark. My world is filled with song, but you exalt silence. My world is filled with delight, but you cut throats that ring with laughter. My world is adorned with exquisite art, but you smash sculptures, destroying ancient civilisations. In my world, people rejoice with one another and share each other’s burdens, but you only preach vanity and greed. What do you know of courage? What do you know of resilience? My world is so vast, it welcomes even you— for your drop of hatred will always be absolved in our ocean of love.

I stopped believing in gods the day I saw the Windproud break up across the bay. Any gods so monstrous as to drown my mother and father would never have my worship, I vowed. In King’s Landing, the High Septon would prattle at me of how all justice and goodness flowed from the Seven, but all I ever saw of either was made by men.” - Stannis Baratheon, A Clash of Kings

I like honesty. What I don't like is a man assuming he knows better than me and running roughshod over my opinions." She lifted her right hand from her hip and jabbed her index finger into the dip of his shoulder. "I've seen your dedication to your men. I've seen your patience with young boys barraging you with questions. I've heard accounts of you risking your life to fight for those beset by wicked men. I've seen you worship with a Bible in your lap and a song on your lips. I didn't make up my opinion on a whim, Mr. Hanger. I have empirical evidence to back my claims.

Reality, at first glance, is a simple thing: the television speaking to you now is real. Your body sunk into that chair in the approach to midnight, a clock ticking at the threshold of awareness. All the endless detail of a solid and material world surrounding you. These things exist. They can be measured with a yardstick, a voltammeter, a weighing scale. These things are real. Then there’s the mind, half-focused on the TV, the settee, the clock. This ghostly knot of memory, idea and feeling that we call ourself also exists, though not within the measurable world our science may describe. Consciousness is unquantifiable, a ghost in the machine, barely considered real at all, though in a sense this flickering mosaic of awareness is the only true reality that we can ever know. The Here-and-Now demands attention, is more present to us. We dismiss the inner world of our ideas as less important, although most of our immediate physical reality originated only in the mind. The TV, sofa, clock and room, the whole civilisation that contains them once were nothing save ideas. Material existence is entirely founded on a phantom realm of mind, whose nature and geography are unexplored. Before the Age of Reason was announced, humanity had polished strategies for interacting with the world of the imaginary and invisible: complicated magic-systems; sprawling pantheons of gods and spirits, images and names with which we labelled powerful inner forces so that we might better understand them. Intellect, Emotion and Unconscious Thought were made divinities or demons so that we, like Faust, might better know them; deal with them; become them. Ancient cultures did not worship idols. Their god-statues represented ideal states which, when meditated constantly upon, one might aspire to. Science proves there never was a mermaid, blue-skinned Krishna or a virgin birth in physical reality. Yet thought is real, and the domain of thought is the one place where gods inarguably ezdst, wielding tremendous power. If Aphrodite were a myth and Love only a concept, then would that negate the crimes and kindnesses and songs done in Love’s name? If Christ were only ever fiction, a divine Idea, would this invalidate the social change inspired by that idea, make holy wars less terrible, or human betterment less real, less sacred? The world of ideas is in certain senses deeper, truer than reality; this solid television less significant than the Idea of television. Ideas, unlike solid structures, do not perish. They remain immortal, immaterial and everywhere, like all Divine things. Ideas are a golden, savage landscape that we wander unaware, without a map. Be careful: in the last analysis, reality may be exactly what we think it is.

Music in the church ought to be much more than an emotional stimulant. In fact, this means music and preaching should have the same aim. Both properly pertain to the proclamation of God's Word. Preaching is properly seen as an aspect of or worship. And conversely, music is properly seen as an aspect of the ministry of the Word, just like preaching. Therefore the songwriter ought to be skilled in Scripture and as concerned for theological precision as the preacher. Even more so, because the songs he writes are likely to be sung again and again (unlike a sermon that is preached only once).

WHAT HAPPENS WHEN we pray? Have you ever really thought about that? When you bow your knee and fold your hands or walk the floor with your eyes closed, opening your heart to heaven, what exactly happens? There are very few references in the Bible about the proper procedures for how to pray, and I believe that is because prayer is more about the heart’s attitude and focus than it is about whether we stand, sit, close our eyes, or any other practice we normally associate with prayer. The truth be told, if we are supposed to pray without ceasing, we should also be able to work on an engine, write an e-mail, give a presentation, change a diaper, write a report, have coffee with a friend, encourage a coworker, pay our bills, and any of the other myriad of things we do in a day while still keeping the communication lines open with heaven. I believe that every day we need focused times of prayer, but at all other times we should be in an attitude of prayer with our spiritual ears open to the thoughts of heaven. There should be seasons of intense, concentrated prayer and fasting with specified hours set aside for intercession, and there should be times when prayer is simply a regular part of our daily routine. A great interest has arisen in the last decade around 24-7 prayer rooms where different church members pray in hour-long blocks so that unbroken intercession is raised up for their city and our world. Other churches dedicate evenings solely to prayer and worship and gather believers to lift their voices in song and petition to the Lord. While all of these are wonderful things to do, at its essence prayer is simply conversation with God. Because we have changed passports from the kingdom of this world to the kingdom of heaven, we are members of God’s family and therefore have the right to talk with our Father anytime we want because He is not limited by time and space. Yet while it isn’t difficult to speak to Him, even as a babe in faith, it does take some maturity to discern His voice from the voice of our own thoughts, dreams, and desires. This is why, when I speak about prayer, I get more questions about hearing the voice of God than anything else.

The Song Of The Happy Shepherd The woods of Arcady are dead, And over is their antique joy; Of old the world on dreaming fed; Grey Truth is now her painted toy; Yet still she turns her restless head: But O, sick children of the world, Of all the many changing things In dreary dancing past us whirled, To the cracked tune that Chronos sings, Words alone are certain good. Where are now the warring kings, Word be-mockers?—By the Rood, Where are now the watring kings? An idle word is now their glory, By the stammering schoolboy said, Reading some entangled story: The kings of the old time are dead; The wandering earth herself may be Only a sudden flaming word, In clanging space a moment heard, Troubling the endless reverie. Then nowise worship dusty deeds, Nor seek, for this is also sooth, To hunger fiercely after truth, Lest all thy toiling only breeds New dreams, new dreams; there is no truth Saving in thine own heart. Seek, then, No learning from the starry men, Who follow with the optic glass The whirling ways of stars that pass— Seek, then, for this is also sooth, No word of theirs—the cold star-bane Has cloven and rent their hearts in twain, And dead is all their human truth. Go gather by the humming sea Some twisted, echo-harbouring shell. And to its lips thy story tell, And they thy comforters will be. Rewording in melodious guile Thy fretful words a little while, Till they shall singing fade in ruth And die a pearly brotherhood; For words alone are certain good: Sing, then, for this is also sooth. I must be gone: there is a grave Where daffodil and lily wave, And I would please the hapless faun, Buried under the sleepy ground, With mirthful songs before the dawn. His shouting days with mirth were crowned; And still I dream he treads the lawn, Walking ghostly in the dew, Pierced by my glad singing through, My songs of old earth’s dreamy youth: But ah! she dreams not now; dream thou! For fair are poppies on the brow: Dream, dream, for this is also sooth.

There is a bench in the back of my garden shaded by Virginia creeper, climbing roses, and a white pine where I sit early in the morning and watch the action. Light blue bells of a dwarf campanula drift over the rock garden just before my eyes. Behind it, a three-foot stand of aconite is flowering now, each dark blue cowl-like corolla bowed for worship or intrigue: thus its common name, monkshood. Next to the aconite, black madonna lilies with their seductive Easter scent are just coming into bloom. At the back of the garden, a hollow log, used in its glory days for a base to split kindling, now spills white cascade petunias and lobelia. I can't get enough of watching the bees and trying to imagine how they experience the abundance of, say, a blue campanula blosssom, the dizzy light pulsing, every fiber of being immersed in the flower. ... Last night, after a day in the garden, I asked Robin to explain (again) photosynthesis to me. I can't take in this business of _eating light_ and turning it into stem and thorn and flower... I would not call this meditation, sitting in the back garden. Maybe I would call it eating light. Mystical traditions recognize two kinds of practice: _apophatic mysticism_, which is the dark surrender of Zen, the Via Negativa of John of the Cross, and _kataphatic mysticism_, less well defined: an openhearted surrender to the beauty of creation. Maybe Francis of Assissi was, on the whole, a kataphatic mystic, as was Thérèse of Lisieux in her exuberant momemnts: but the fact is, kataphatic mysticism has low status in religious circles. Francis and Thérèse were made, really made, any mother superior will let you know, in the dark nights of their lives: no more of this throwing off your clothes and singing songs and babbling about the shelter of God's arms. When I was twelve and had my first menstrual period, my grandmother took me aside and said, 'Now your childhood is over. You will never really be happy again.' That is pretty much how some spiritual directors treat the transition from kataphatic to apophatic mysticism. But, I'm sorry, I'm going to sit here every day the sun shines and eat this light. Hung in the bell of desire.

She went as through a forest -- the columns were furrowed like ancient trees, and in through the forest flowed the light, many-hued and clear as song, from the pictured windows. High up above her, beasts and men sported among the stone leafage, and angels played -- and yet far, dizzily far higher, the vaulting soared, lifting the church towards God. In a hall that lay to one side, worship was being held at an altar. Kristin sank down on her knees by a pillar. The singing cut into her like a too strong light. Now she saw how low she lay in the dust. ... Pater noster. Credo in unum Deum. Ave Maria, gratia plena.

This is the oldest form of religious worship, when magic and religion were inseparable, where myth was communicated through a colorful and often wild blending of costume, song, and dance. This type of yearning for freedom and self-expression is our first and earliest glimmer of the spirit of rock and roll, a primeval and communal method to transmit a truth, to celebrate, to mourn, to sacrifice something to the gods. And to do it together.

things were created by God and for God, no exceptions. Every note of music. Every color on the palette. Every flavor that tingles the taste buds. Arnold Summerfield, the German physicist and pianist, observed that a single hydrogen atom, which emits one hundred frequencies, is more musical than a grand piano, which only emits eighty-eight frequencies. Every single atom is a unique expression of God’s creative genius. And that means every atom is a unique expression of worship. According to composer Leonard Bernstein, the best translation of Genesis 1:3 and several other verses in Genesis 1 is not “and God said.” He believed a better translation is “and God sang.” The Almighty sang every atom into existence, and every atom echoes that original melody sung in three-part harmony by the Father, Son, and Holy Spirit. Did you know that the electron shell of the carbon atom produces the same harmonic scale as the Gregorian chant? Or that whale songs can travel thousands of miles underwater? Or that meadowlarks have a range of three hundred notes? But the songs we can hear audibly are only one instrument in the symphony orchestra called creation. Research in the field of bioacoustics has revealed that we are surrounded by millions of ultrasonic songs. Supersensitive sound instruments have discovered that even earthworms make faint staccato sounds! Lewis Thomas put it this way: “If we had better hearing, and could discern the descants [singing] of sea birds, the rhythmic tympani [drumming] of schools of mollusks, or even the distant harmonics of midges [flies] hanging over meadows in the sun, the combined sound might lift us off our feet.” Someday the sound will lift us off our feet. Glorified eardrums will reveal millions of songs previously inaudible to the human ear.

I also really liked God, or at least the idea of God as he was presented to me, because God was a little bit of a queen, too.* I mean, think about it: He sits up in heaven on a gold-ass throne with a bunch of baroque naked babies flying around him and demands that you worship him and sing him lots of songs or else he will destroy your entire city and kill all your relatives. Talk about a diva. I mean, like, the Old Testament is pretty much just a litany of all the times God threw a diva tantrum in his dressing room because one of his fans coughed during his performance. He’s like Naomi Campbell constantly throwing his phone at the paparazzi (by the way, I support you, Naomi).

I'm not sure anyone's ever experienced enlightenment, been born again, been called to repentance or decided to sell their belongings on account of a system. The voice, the tale, the image, the parable that gets through to you -- that wins your heart -- religiously is the one that makes it past your defenses. You've been won over, and you probably didn't see it coming. You've been enlisted into a drama, whether positively or negatively, and it shouldn't be controversial to note that it happens all the time. When you really think about it, there's one waiting around every corner. It's as near as the story, song or image you can't get out of your head. Religion happens when we get pulled in, moved, called out or compelled by something outside ourselves. It could be a car commercial, a lyric, a painting, a theatrical performance or the magnetic pull of an Apple store. The calls to worship are everywhere.

As you climbed, leaving the little village paths down below, the noise of the earth, the crickets, the quails and other birds began their morning song, their chant, their rich worship of the day. And as the sun arose you were part of that light and had left behind everything that thought had put together. You completely forgot yourself. The psyche was empty of its struggles and its pains. And as you walked, climbed, there was no sense of separateness, no sense of being even a human being.

But the point is that is takes real work for a woman to sustain the creation of something outside herself that is not a child. Real will, because we are always going to be tempted in a way men aren’t to wander off the road and find some place to get knocked up so we can relieve ourselves of the burden of trying to figure out what everything in life is really worth, and then, as a reward for this abdication of responsibility, get ourselves worshipped as if we’d climbed Mount Everest when all we’d done was let nature take its course.

When I close my eyes to see, to hear, to smell, to touch a country I have known, I feel my body shake and fill with joy as if a beloved person had come near me. A rabbi was once asked the following question: ‘When you say that the Jews should return to Palestine, you mean, surely, the heavenly, the immaterial, the spiritual Palestine, our true homeland?’ The rabbi jabbed his staff into the ground in wrath and shouted, ‘No! I want the Palestine down here, the one you can touch with your hands, with its stones, its thorns and its mud!’ Neither am I nourished by fleshless, abstract memories. If I expected my mind to distill from a turbid host of bodily joys and bitternesses an immaterial, crystal-clear thought, I would die of hunger. When I close my eyes in order to enjoy a country again, my five senses, the five mouth-filled tentacles of my body, pounce upon it and bring it to me. Colors, fruits, women. The smells of orchards, of filthy narrow alleys, of armpits. Endless snows with blue, glittering reflections. Scorching, wavy deserts of sand shimmering under the hot sun. Tears, cries, songs, distant bells of mules, camels or troikas. The acrid, nauseating stench of some Mongolian cities will never leave my nostrils. And I will eternally hold in my hands – eternally, that is, until my hands rot – the melons of Bukhara, the watermelons of the Volga, the cool, dainty hand of a Japanese girl… For a time, in my early youth, I struggled to nourish my famished soul by feeding it with abstract concepts. I said that my body was a slave and that its duty was to gather raw material and bring it to the orchard of the mind to flower and bear fruit and become ideas. The more fleshless, odorless, soundless the world was that filtered into me, the more I felt I was ascending the highest peak of human endeavor. And I rejoiced. And Buddha came to be my greatest god, whom I loved and revered as an example. Deny your five senses. Empty your guts. Love nothing, hate nothing, desire nothing, hope for nothing. Breathe out and the world will be extinguished. But one night I had a dream. A hunger, a thirst, the influence of a barbarous race that had not yet become tired of the world had been secretly working within me. My mind pretended to be tired. You felt it had known everything, had become satiated, and was now smiling ironically at the cries of my peasant heart. But my guts – praised be God! – were full of blood and mud and craving. And one night I had a dream. I saw two lips without a face – large, scimitar-shaped woman’s lips. They moved. I heard a voice ask, ‘Who if your God?’ Unhesitatingly I answered, ‘Buddha!’ But the lips moved again and said: ‘No, Epaphus.’ I sprang up out of my sleep. Suddenly a great sense of joy and certainty flooded my heart. What I had been unable to find in the noisy, temptation-filled, confused world of wakefulness I had found now in the primeval, motherly embrace of the night. Since that night I have not strayed. I follow my own path and try to make up for the years of my youth that were lost in the worship of fleshless gods, alien to me and my race. Now I transubstantiate the abstract concepts into flesh and am nourished. I have learned that Epaphus, the god of touch, is my god. All the countries I have known since then I have known with my sense of touch. I feel my memories tingling, not in my head but in my fingertips and my whole skin. And as I bring back Japan to my mind, my hands tremble as if they were touching the breast of a beloved woman.

It was raining hard the evening Holly died. One of those summer rains that seem to come from nowhere and catch all but the most compulsively weather-conscious off guard. She was beautiful, Holly, and much too good for me by a long stretch. Big soulful eyes. A beautiful face framed in a flowing mane of brunette hair that would lift along the edges at the slightest breeze. Full soft lips that conveyed warmth and sunshine when she smiled, and tender sensuality when they brushed across mine in the quiet darkness of our bedroom. It is no exaggeration to say that I worshiped the ground my wife walked on — perhaps less secretly than would have been wise had it been any woman but Holly. For whatever reason, she adored me, and ours was a mutual admiration society. She thought me the finest man who’d ever walked this earth, and could not imagine going through life with anyone other than me. I thought the world a better place for her being in it, and each time she rose from our tangled sheets to dress in the morning, I was certain birds began to sing songs of joy simply because she was awake.

If America, for instance, used the Bible to shape its warfare policy, that policy would look like this. Enlistment would be by volunteer only (which it is), and the military would not be funded by taxation. America would not stockpile superior weapons—no tanks, drones, F-22s, and of course no nuclear weapons—and it would make sure its victories were determined by God’s miraculous intervention, not by military might. Rather than outnumbering the enemy, America would deliberately fight outmanned and under-gunned. Perhaps soldiers would use muskets, or maybe just swords. There would be no training, no boot camp, no preparation other than fasting, praying, and singing worship songs. If America really is the “new Israel,” God’s holy nation as some believe, then it needs to take its cue from God and His inspired manual for military tactics. But as it stands, many Christians will be content to cut and paste selected verses that align with America’s worldview to give the military some religious backing. Some call this bad hermeneutics; others call it syncretism. The Israelite prophets called it idolatry.

O May I join the choir invisible Of those immortal dead who live again In minds made better by their presence: live In pulses stirr’d to generosity, In deeds of daring rectitude, in scorn For miserable aims that end with self, In thoughts sublime that pierce the night like stars, And with their mild persistence urge man’s search To vaster issues. So to live is heaven: To make undying music in the world, Breathing as beauteous order that controls With growing sway the growing life of man. So we inherit that sweet purity For which we struggled, fail’d, and agoniz’d With widening retrospect that bred despair. Rebellious flesh that would not be subdued, A vicious parent shaming still its child, Poor anxious penitence, is quick dissolv’d; Its discords, quench’d by meeting harmonies, Die in the large and charitable air. And all our rarer, better, truer self, That sobb’d religiously in yearning song, That watch’d to ease the burthen of the world, Laboriously tracing what must be, And what may yet be better,—saw within A worthier image for the sanctuary, And shap’d it forth before the multitude, Divinely human, raising worship so To higher reverence more mix’d with love,— That better self shall live till human Time Shall fold its eyelids, and the human sky Be gather’d like a scroll within the tomb Unread forever. This is life to come, Which martyr’d men have made more glorious For us who strive to follow. May I reach That purest heaven, be to other souls The cup of strength in some great agony, Enkindle generous ardor, feed pure love, Beget the smiles that have no cruelty, Be the sweet presence of a good diffus’d, And in diffusion ever more intense! So shall I join the choir invisible Whose music is the gladness of the world.

When service is unto people, the bones can grow weary, the frustration deep. Because, agrees Dorothy Sayers, 'whenever man is made the centre of things, he becomes the storm-centre of trouble. The moment you think of serving people, you begin to have a notion that other people owe you something for your pains... You will begin to bargain for reward, to angle for applause.' When the laundry is for the dozen arms of children or the dozen legs, it's true, I think I'm due some appreciation. So comes a storm of trouble and lightning strikes joy. But when Christ is center, when dishes, laundry, work, is my song of thanks to Him, joy rains. Passionately serving Christ alone makes us the loving servant to all. When the eyes of the heart focus on God, and the hands on always washing the feet of Jesus alone - the bones, they sing joy, and the work returns to it's purest state: eucharisteo. The work becomes worship, a liturgy of thankfulness.

In his book Peace, Walter Brueggemann writes about this contrast between a theology of the “have-nots” versus a theology of the “haves.” The “have-nots” develop a theology of suffering and survival. The “haves” develop a theology of celebration. Those who live under suffering live “their lives aware of the acute precariousness of their situation.” Worship that arises out of suffering cries out for deliverance. “Their notion of themselves is that of a dependent people crying out for a vision of survival and salvation.” Lament is the language of suffering.6 Those who live in celebration “are concerned with questions of proper management and joyous celebration.” Instead of deliverance, they seek constancy and sustainability. “The well-off do not expect their faith to begin in a cry, but rather, in a song. They do not expect or need intrusion, but they rejoice in stability [and the] durability of a world and social order that have been beneficial to them.” Praise is the language of celebration.7

Is there for honest Poverty That hings his head, an' a' that; The coward slave-we pass him by, We dare be poor for a' that! For a' that, an' a' that. Our toils obscure an' a' that, The rank is but the guinea's stamp, The Man's the gowd for a' that. What though on hamely fare we dine, Wear hoddin grey, an' a that; Gie fools their silks, and knaves their wine; A Man's a Man for a' that: For a' that, and a' that, Their tinsel show, an' a' that; The honest man, tho' e'er sae poor, Is king o' men for a' that. Ye see yon birkie, ca'd a lord, Wha struts, an' stares, an' a' that; Tho' hundreds worship at his word, He's but a coof for a' that: For a' that, an' a' that, His ribband, star, an' a' that: The man o' independent mind He looks an' laughs at a' that. A prince can mak a belted knight, A marquis, duke, an' a' that; But an honest man's abon his might, Gude faith, he maunna fa' that! For a' that, an' a' that, Their dignities an' a' that; The pith o' sense, an' pride o' worth, Are higher rank than a' that. Then let us pray that come it may, (As come it will for a' that,) That Sense and Worth, o'er a' the earth, Shall bear the gree, an' a' that. For a' that, an' a' that, It's coming yet for a' that, That Man to Man, the world o'er, Shall brothers be for a' that.

Disheveled hair, sweaty, smiling, drunken, and With a torn shirt, singing, the jug in hand Narcissus loudly laments, on his lips, alas, alas! Last night at midnight, came and sat right by my bed-stand Brought his head next to my ears, with a sad song Said, O my old lover, you are still in dreamland The lover who drinks this nocturnal brew Infidel, if not worships the wine's command Go away O hermit, fault not the drunk Our Divine gift from the day that God made sea and land Whatever He poured for us in our cup, we just drank If it was a cheap wine or heavenly brand The smile on the cup's face and Beloved's hair strand Break many who may repent, just as Hafiz falsely planned

As a child dragged out of bed at 2 a.m. by my Carl Sagan–worshiping father, I would pick a section of sky and watch it closely, waiting for the meteors to move through it. Waiting for the meteors to come to me. I would frustrate myself, angry when my sisters gasped and squealed as they saw stars fall while my chosen sky remained static. One has to open oneself up, take in the whole canvas without choosing, without discriminating. Relinquish focus and choose expansion. That is the song of the call to prayer. It moves you upward and outward, works you out of three dimensions and into four. Widen your scope, it sings. Unfix yourself. Allow yourself to move endlessly. Why choose a fragment when you can have the whole night sky?

Suppose for a moment that you were allowed to enter heaven without holiness. What would you do? What possible enjoyment could you feel there? To which of all the saints would you join yourself, and by whose side would you sit down? Their pleasures are not your pleasures, their tastes not your tastes, their character not your character. How could you possibly be happy, if you had not been holy on earth? Now perhaps you love the company of the light and the careless, the worldly-minded and the covetous, the reveller and the pleasure-seeker, the ungodly and the profane. There will be none such in heaven. Now perhaps you think the saints of God too strict and particular, and serious. You rather avoid them. You have no delight in their society. There will be no other company in heaven. Now perhaps you think praying, and Scripture-reading, and hymn singing, dull and melancholy, and stupid work—a thing to be tolerated now and then, but not enjoyed. You reckon the Sabbath a burden and a weariness; you could not possibly spend more than a small part of it in worshipping God. But remember, heaven is a never-ending Sabbath. The inhabitants thereof rest not day or night, saying, “Holy, holy, holy, Lord God Almighty” and singing the praise of the Lamb. How could an unholy man find pleasure in occupation such as this? Think you that such an one would delight to meet David, and Paul, and John, after a life spent in doing the very things they spoke against? Would he take sweet counsel with them, and find that he and they had much in common?—Think you, above all, that he would rejoice to meet Jesus, the Crucified One, face to face, after cleaving to the sins for which He died, after loving His enemies and despising His friends? Would he stand before Him with confidence, and join in the cry, “This is our God; we have waited for Him, we will be glad and rejoice in His salvation”? (Isa. xxv. 9.) Think you not rather that the tongue of an unholy man would cleave to the roof of his mouth with shame, and his only desire would be to be cast out! He would feel a stranger in a land he knew not, a black sheep amidst Christ’s holy flock. The voice of Cherubim and Seraphim, the song of Angels and Archangels and all the company of heaven, would be a language he could not understand. The very air would seem an air he could not breathe. I know not what others may think, but to me it does seem clear that heaven would be a miserable place to an unholy man. It cannot be otherwise. People may say, in a vague way, “they hope to go to heaven;” but they do not consider what they say. There must be a certain “meetness for the inheritance of the saints in light.” Our hearts must be somewhat in tune. To reach the holiday of glory, we must pass through the training school of grace. We must be heavenly-minded, and have heavenly tastes, in the life that now is, or else we shall never find ourselves in heaven, in the life to come.

Whenever I ask my Russian bosses, the older TV producers and media types who run the system, what it was like growing up in the late Soviet Union, whether they believed in the Communist ideology that surrounded them, they always laugh at me. “Don’t be silly,” most answer. “But you sang the songs? Were good members of the Komsomol?” “Of course we did, and we felt good when we sang them. And then straight after we would listen to ‘Deep Purple’ and the BBC.” “So you were dissidents? You believed in finishing the USSR?” “No. It’s not like that. You just speak several languages at the same time, all the time. There’s like several ‘you’s.” Seen from this perspective, the great drama of Russia is not the “transition” between communism and capitalism, between one fervently held set of beliefs and another, but that during the final decades of the USSR no one believed in communism and yet carried on living as if they did, and now they can only create a society of simulations. For this remains the common, everyday psychology: the Ostankino producers who make news worshiping the President in the day and then switch on an opposition radio as soon as they get off work; the political technologists who morph from role to role with liquid ease—a nationalist autocrat one moment and a liberal aesthete the next; the “orthodox” oligarchs who sing hymns to Russian religious conservatism—and keep their money and families in London. All cultures have differences between “public” and “private” selves, but in Russia the contradiction can be quite extreme.

Have you heard the songs they sing here in Kilanga?” he asked. “They’re very worshipful. It’s a grand way to begin a church service, singing a Congolese hymn to the rainfall on the seed yams. It’s quite easy to move from there to the parable of the mustard seed. Many parts of the Bible make good sense here, if only you change a few words.” He laughed. “And a lot of whole chapters, sure, you just have to throw away.” “Well, it’s every bit God’s word, isn’t it?” Leah said. “God’s word, brought to you by a crew of romantic idealists in a harsh desert culture eons ago, followed by a chain of translators two thousand years long." Leah stared at him. “Darling, did you think God wrote it all down in the English of King James himself?” “No, I guess not.” “Think of all the duties that were perfectly obvious to Paul or Matthew in that old Arabian desert that are pure nonsense to us now. All that foot washing, for example. Was it really for God’s glory, or just to keep the sand out of the house?” Leah sat narrow-eyed in her chair, for once stumped for the correct answer. “Oh, and the camel. Was it a camel that could pass through the eye of a needle more easily than a rich man? Or a coarse piece of yarn? The Hebrew words are the same, but which one did they mean? If it’s a camel, the rich man might as well not even try. But if it’s the yarn, he might well succeed with a lot of effort, you see?” He leaned forward toward Leah with his hands on his knees. “Och, I shouldn’t be messing about with your thinking this way, with your father out in the garden. But I’ll tell you a secret. “When I want to take God at his word exactly, I take a peep out the window at His Creation. Because that, darling, He makes fresh for us every day, without a lot of dubious middle managers.

Every Sunday we gather in a multimillion-dollar building with millions of dollars in vehicles parked outside. We leave worship to spend thousands of dollars on lunch before returning to hundreds of millions of dollars' worth of homes. We live in luxury. Meanwhile the poor man is outside our gate. And he is hungry. In the time we gather for worship on a Sunday morning almost a thousand children elsewhere die because they have no food. If it were our kids starving, they would all be gone by the time we said our closing prayer. We certainly wouldn't ignore our kids while we sang songs and entertained ourselves, but we are content with ignoring other parents' kids. Many of them are our spiritual brothers and sisters in developing nations. They are suffering from malnutrition, deformed bodies and brains, and preventable diseases. At most, we are throwing our scraps to them while we indulge in our pleasures here.

When the main crowd of worshipers reached the short bridge spanning the pond, the ragged sound of honky-tonk music assailed them. A barrelhouse blues was being shouted over the stamping of feet on a wooden floor. Miss Grace, the good-time woman, had her usual Saturday-night customers. The big white house blazed with lights and noise. The people inside had forsaken their own distress for a little while. Passing near the din, the godly people dropped their heads and conversation ceased. Reality began its tedious crawl back into their reasoning. After all, they were needy and hungry and despised and dispossessed, and sinners the world over were in the driver's seat. How long, merciful Father? How long? A stranger to the music could not have made a distinction between the songs sung a few minutes before and those being danced to in the gay house by the railroad tracks. All asked the same questions. How long, oh God? How long?

She blessed and thanked and praised those bright reflections shimmering down in the pool, and bade them tell her thanks and her praise to Orion, to whom she might not pray. It was thus that Alveric found her, kneeling, bent down in the dark, and reproached her bitterly. She was worshipping the stars, he said, which were there for no such purpose. And she said she was only supplicating their images. We may understand his feelings easily: the strangeness of her, her unexpected acts, her contrariness to all established things, her scorn for custom, her wayward ignorance, jarred on some treasured tradition every day. The more romantic she had been far away over the frontier, as told of by legend and song, the more difficult it was for her to fill any place once held by the ladies of that castle who were versed in all the lore of the fields we know. And Alveric looked for her to fulfil duties and follow customs which were all as new to her as the twinkling stars. But Lirazel felt only that the stars had not their due, and that custom or reason or whatever men set store by should demand that thanks be given them for their beauty; and she had not thanked them even, but had supplicated only their images in the pool. That night she thought of Elfland, where all things were matched with her beauty, where nothing changed and there were no strange customs, and no strange magnificences like these stars of ours to whom none gave their due.

People worship god. I worship this separation from you. It is worth Haj to a hundred Meccas, This separation from you. People say I am as brilliant as the sun, They say I am famous. What a fire it has lit in me, This separation from you. Behind me is my shadow, Ahead, is my darkness. I fear that it might leave me, This separation from you. No taint of the body is in it, Nor litter of the mind, All has been winnowed out, By this separation from you. When sorrow comes, bringing with it Loneliness and pain, I pull it close to me, This separation from you. Sometimes it colors my words Sometimes it weaves through my songs, It has taught me great deal, This separation from you. When sorrow, defeated, fell at my feet, Amazed at my fidelity, The world came out to see This separation from you. Love earned me fame. People flocked to praise me. It wept in my embrace, This separation from you. The world turned out to tell me, That I had been unwise. It sat me on a throne today This separation from you.

5. The reading of the Scriptures with godly fear, the sound preaching, and conscionable hearing of the Word, in obedience unto God, with understanding, faith, and reverence; singing of psalms with grace in heart; as also the due administration and worthy receiving of the sacraments instituted by Christ, are all parts of the ordinary religious worship of God: besides religious oaths, vows solemn fastings, and thanksgivings upon special occasions, which are, in their several times and seasons, to be used in a holy and religious manner. Another element of true worship is the "signing of psalms with grace in the heart." It will be observed that the Confession does not acknowledge the legitimacy of the use of modern hymns in the worship of God, but rather only the psalms of the Old Testament. It is not generally realized today that Presbyterian (and many other Reformed) churches originally used only the inspired psalms, hymns and songs of the biblical Psalter in divine worship, but such is the case. The Westminster Assembly not only expressed the conviction that the psalms should be sung in divine worship, but implemented it by preparing a metrical version of the Psalter for use in the churches. This is not the place to attempt a consideration of this question. But we must record our conviction that the Confession is correct at this point. It is correct, we believe, because it has never been proved that God has commanded his Church to sing the uninspired compositions of men rather than or along with the inspired songs, hymns, and psalms of the Psalter in divine worship.

But how much happier will be the man, when he gets to heaven, who has it said of him, “He will shine like the stars forever and ever, because he was wise and turned many to righteousness.” It is always my greatest joy to believe, that if I should enter heaven before many of you, I will see heaven’s gates open, and you will fly by me, looking at me with a smile on your face, and proceed to God’s throne, where you will worship and adore him, before flying back to me, and though I do not know you, you will grab my hand, and if there were tears in heaven, I would surely weep, as you say to me: “Brother, it was from your lips that I heard the gospel. It was your voice that first warned me about my sin. Here I am and you are the means God used to save me.” And as the gates open again and again, more will come in. Souls redeemed and more souls redeemed. And for each one of these a star, another gem in the crown of glory. Each one another honor and another note in the song of praise. “Blessed are the dead who die in the Lord.” “‘Blessed indeed,’ says the Spirit, ‘that they may rest from their labors, for their deeds follow them!

if they label you soft, feather weight and white-livered, if the locker room tosses back its sweaty head, and laughs at how quiet your hands stay, if they come to trample the dandelions roaring in your throat, you tell them that you were forged inside of a woman who had to survive fifteen different species of disaster to bring you here, and you didn’t come to piss on trees. you ain’t nobody’s thick-necked pitbull boy, don’t need to prove yourself worthy of this inheritance of street-corner logic, this blood legend, this index of catcalls, “three hundred ways to turn a woman into a three course meal”, this legacy of shame, and man, and pillage, and man, and rape, and man. you boy. you won’t be some girl’s slit wrists dazzling the bathtub, won’t be some girl’s, “i didn’t ask for it but he gave it to me anyway”, the torn skirt panting behind the bedroom door, some father’s excuse to polish his gun. if they say, “take what you want”, you tell them you already have everything you need; you come from scabbed knuckles and women who never stopped swinging, you come men who drank away their life savings, and men who raised daughters alone. you come from love you gotta put your back into, elbow-grease loving like slow-dancing on dirty linoleum, you come from that house of worship. boy, i dare you to hold something like that. love whatever feels most like your grandmother’s cooking. love whatever music looks best on your feet. whatever woman beckons your blood to the boiling point, you treat her like she is the god of your pulse, you treat her like you would want your father to treat me: i dare you to be that much man one day. that you would give up your seat on the train to the invisible women, juggling babies and groceries. that you would hold doors, and say thank-you, and understand that women know they are beautiful without you having to yell it at them from across the street. the day i hear you call a woman a “bitch” is the day i dig my own grave. see how you feel writing that eulogy. and if you are ever left with your love’s skin trembling under your nails, if there is ever a powder-blue heart left for dead on your doorstep, and too many places in this city that remind you of her tears, be gentle when you drape the remains of your lives in burial cloth. don’t think yourself mighty enough to turn her into a poem, or a song, or some other sweetness to soften the blow, boy, i dare you to break like that. you look too much like your mother not t

Their dad said, “Heaven is beautiful like your mother was beautiful, but like it beauty is fleeting and once beheld for years, for decades, gold that seemed precious and unique no longer holds the significance it once held to the one who has possessed it and been possessed by it. And heaven resides in God’s breast, not the true god, for there is no true god, only many faces and many incarnations of want, of structure, of meaning. And his heart-tent is vast drawing to it those who swear allegiance to beauty and partial truth. Partial,” their father said, stroking Maggie’s arm, “because truth is independent of religion or creed or upbringing. It is a matter of the heart, separate from fact, without the limitations of doctrine. And what would heaven feel like? More of the same corrupt single-mindedness of a deity who abhors independence, who truly and fiercely fights the accumulation of knowledge in its worshipers. So the weak run to it, the road-weary, the undecided. Because God makes things easy, they do not have to make choices for themselves, they do not have to study the greater mysteries that echo like a clarion call in their souls and resonate in their hearts, seeds planted in the dark soil of their youth that are burned to chaff in the commonplace, never tilled or watered, hopeless due to acquiescence.

Western people today may have acquaintances, but few have relationships that even remotely approximate the honest, vulnerable, committed, covenantal relationships that weave the body of Christ together in the New Testament. Related to this, while the New Testament views the church as a community of people who unite around a mission, who spend significant amounts of time together in study, worship, and ministry, and who help one another become “fully mature in Christ” (Col. 1:28; cf. Eph. 4:13; James 1:4), most Westerners assume church is a place they go to once a week to sit alongside strangers, sing a few songs, and listen to a message before returning to their insulated lives. So too, whereas the New Testament envisions the bride of Christ as a community of people who convince the world that Jesus is for real by the way our unity reflects and participates in the loving unity of the Trinity (John 17:20–23), the Western church today has been reduced to little more than a brief gathering of consumers who are otherwise unconnected and who attend the weekend event with hopes of getting something that will benefit their lives. From a kingdom perspective, this individualistic and impoverished consumer-driven view of the church is nothing short of tragic, as is the perpetual immaturity of the believers who are trapped in it. If we are serious about our covenant with Christ, we have no choice but to get serious about cultivating covenant relationships with other disciples. There are no individual brides of Christ. Jesus is not a polygamist! There

According to Shaivism, anupaya may also be reached by entering into the infinite blissfulness of the Self through the powerful experiences of sensual pleasures. This practice is designed to help the practitioner reach the highest levels by accelerating their progress through the sakta and sambhava upayas. These carefully guarded doctrines of Tantric sadhana are the basis for certain practices, like the use of the five makaras (hrdaya) mentioned earlier. The experience of a powerful sensual pleasure quickly removes a person’s dullness or indifference. It awakens in them the hidden nature and source of blissfulness and starts its inner vibration. Abhinavagupta says that only those people who are awakened to their own inner vitality can truly be said to have a heart (hrdaya). They are known as sahrdaya (connoisseurs). Those uninfluenced by this type of experiences are said to be heartless. In his words: “It is explained thus—The heart of a person, shedding of its attitude of indifference while listening to the sweet sounds of a song or while feeling the delightful touch of something like sandalpaste, immediately starts a wonderful vibratory movement. (This) is called ananda-sakti and because of its presence the person concerned is considered to have a heart (in their body) (Tantraloka, III.209-10). People who do not become one (with such blissful experiences), and who do not feel their physical body being merged into it, are said to be heartless because their consciousness itself remains immersed (in the gross body) (ibid., III.24).” The philosopher Jayaratha addresses this topic as well when he quotes a verse from a work by an author named Parasastabhutipada: “The worship to be performed by advanced aspirants consists of strengthening their position in the basic state of (infinite and blissful pure consciousness), on the occasions of the experiences of all such delightful objects which are to be seen here as having sweet and beautiful forms (Tantraloka, II.219).” These authors are pointing out that if people participate in pleasurable experiences with that special sharp alertness known as avadhana, they will become oblivious to the limitations of their usual body-consciousness and their pure consciousness will be fully illumined. According to Vijnanabhairava: “A Shiva yogin, having directed his attention to the inner bliss which arises on the occasion of some immense joy, or on seeing a close relative after a long time, should immerse his mind in that bliss and become one with it (Vijnanabhairava, 71). A yogin should fix his mind on each phenomenon which brings satisfaction (because) his own state of infinite bliss arises therein (ibid., 74).” In summary, Kashmir Shaivism is a philosophy that embraces life in its totality. Unlike puritanical systems it does not shy away from the pleasant and aesthetically pleasing aspects of life as somehow being unspiritual or contaminated. On the contrary, great importance has been placed on the aesthetic quality of spiritual practice in Kashmir Shaivism. In fact, recognizing and celebrating the aesthetic aspect of the Absolute is one of the central principles of this philosophy. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 124–125.

Psalm 5 Song of the Clouded Dawn For the Pure and Shining One, for her who receives the inheritance.11 By King David. 1Listen to my passionate prayer! Can’t You hear my groaning? 2Don’t You hear how I’m crying out to You? My King and my God, consider my every word, For I am calling out to You. 3At each and every sunrise You will hear my voice As I prepare my sacrifice of prayer to You. Every morning I lay out the pieces of my life on the altar And wait for Your fire to fall upon my heart.12 4I know that You, God, Are never pleased with lawlessness, And evil ones will never be invited As guests in Your house. 5Boasters collapse, unable to survive Your scrutiny, For Your hatred of evildoers is clear. 6You will make an end of all those who lie. How You hate their hypocrisy And despise all who love violence! 7But I know the way back home, And I know that You will welcome me Into Your house, For I am covered by Your covenant of mercy and love. So I come to Your sanctuary with deepest awe, To bow in worship and adore You. 8Lord, lead me in the pathways of Your pleasure, Just like You promised me You would, Or else my enemies will conquer me. Smooth out Your road in front of me, Straight and level so that I will know where to walk. 9For you can’t trust anything they say. Their hearts are nothing but deep pits of destruction, Drawing people into their darkness with their speeches. They are smooth-tongued deceivers Who flatter with their words! 10Declare them guilty, O God! Let their own schemes be their downfall! Let the guilt of their sins collapse on top of them, For they rebel against You. 11But let them all be glad, Those who turn aside to hide themselves in You, May they keep shouting for joy forever! Overshadow them in Your presence As they sing and rejoice, Then every lover of Your name Will burst forth with endless joy. 12Lord, how wonderfully You bless the righteous. Your favor wraps around each one and Covers them Under Your canopy of kindness and joy. 11. 5:Title The Hebrew word used here is Neliloth, or “flutes.” It can also be translated “inheritances.” The early church father, Augustine, translated this: “For her who receives the inheritance,” meaning the church of Jesus Christ. God the Father told the Son in Psalm 2 to ask for His inheritance; here we see it is the church that receives what Jesus asks for. We receive our inheritance of eternal life through the cross and resurrection of the Son of God. The Septuagint reads “For the end,” also found in numerous inscriptions of the Psalms. 12. 5:3 Implied in the concept of preparing the morning sacrifice. The Aramaic text states, “At dawn I shall be ready and shall appear before You.

David's Song of Thanks     8  f Oh give thanks to the LORD;  g call upon his name;          h make known his deeds among the peoples!     9 Sing to him, sing praises to him;         tell of all his wondrous works!     10 Glory in his holy name;         let the hearts of those who seek the LORD rejoice!     11  i Seek the LORD and his strength;         seek his presence continually!     12  j Remember the wondrous works that he has done,          k his miracles and the judgments he uttered,     13 O offspring of Israel his servant,         children of Jacob, his chosen ones!     14 He is the LORD our God;          l his judgments are in all the earth.     15 Remember his covenant forever,         the word that he commanded, for a thousand generations,     16 the covenant  m that he made with Abraham,         his sworn promise to Isaac,     17 which  n he confirmed to Jacob as a statute,         to Israel as an everlasting covenant,     18 saying,  o “To you I will give the land of Canaan,         as your portion for an inheritance.”     19 When you were  p few in number,         of little account, and  q sojourners in it,     20 wandering from nation to nation,         from one kingdom to another people,     21 he allowed no one to oppress them;         he  r rebuked kings on their account,     22 saying, “Touch not my anointed ones,         do my  s prophets no harm!”     23  t Sing to the LORD, all the earth!         Tell of his salvation from day to day.     24 Declare his glory among the nations,         his marvelous works among all the peoples!     25 For  u great is the LORD, and greatly to be praised,         and he is to be feared  v above all gods.     26 For all the gods of the peoples are worthless idols,          w but the LORD made the heavens.     27 Splendor and majesty are before him;         strength and joy are in his place.     28 Ascribe to the LORD, O families of the peoples,          x ascribe to the LORD glory and strength!     29 Ascribe to the LORD the glory due his name;         bring an offering and come before him!      y Worship the LORD in the splendor of holiness; [2]         30 tremble before him, all the earth;         yes, the world is established; it shall never be moved.     31  z Let the heavens be glad, and let the earth rejoice,         and let them say among the nations,  a “The LORD reigns!”     32  b Let the sea roar, and all that fills it;         let the field exult, and everything in it!     33 Then shall the trees of the forest sing for joy         before the LORD, for he comes to judge the earth.     34 Oh give thanks to the LORD, for he is good;         for his steadfast love endures forever! 35 c Say also:     “Save us, O God of our salvation,         and gather and deliver us from among the nations,     that we may give thanks to your holy name         and glory in your praise.     36  d Blessed be the LORD, the God of Israel,         from everlasting to everlasting!”  e Then all the people said, “Amen!” and praised the LORD.