Download But Thou Oh Lord

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However, by the time of the first century, the vocative form (kyrie) was also commonly used to address someone with respect, without necessarily implying that they were a 'lord' or 'master' in the sense of a ruler. In modern English, it would be the equivalent of addressing someone as 'sir'.

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Paul addressed Jesus with . While 'lord' is a possible translation, it is more likely the intended meaning in this case is that of 'sir'. At this point in the narration, Paul doesn't know who it is he is addressing (hence his question), so he plays it safe by using a general title of respect.

Before his conversion, Saul had persecuted the followers of "The Way" (see Acts 9:2; 19:9 and 23; 22:4; 24:14 and 22) because he thought by doing so he was performing God's work. Remember, Saul was a zealous Pharisee who had likely heard about Jesus from other zealous Pharisees who were convinced Jesus had been a fraud and a blasphemer for claiming as he did to be both the Jewish Messiah, and equal to God as well! (Remember Christ's miraculous healing of the man lowered by his friends into the crowded house where Jesus was? What did Jesus say to the man? He said, "Your sins are forgiven." The unbelieving witnesses at that miracle said, rightly, "No one can forgive sins but God alone!").

Apart from God's grace in his life, Saul would probably have died a bitter old man and no closer to God at the end of his life than he was as a young Pharisee and zealot nearer the beginning of his life, even though he considered himself at the time to be righteous and blameless according to the Law (see Philippians 3:4-6).

Lord, Thou hast been our refuge from one generation to another.

Before the mountains were brought forth,

or ever the earth and the world were made,

Thou art God from everlasting and world without end.

The years of our age are three score years and ten

and though men be so strong that they come to fourscore years,

yet is their strength but labour and sorrow.

So soon passeth it away and we are gone.

Hail Mary, full of grace, the Lord is with thee, blessed art thou amongst women and blessed is the fruit of thy womb, Jesus.

Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.

Saint Michael, the Archangel, defend us in the hour of conflict, be our safeguard against the wickedness and snares of the devil. May God restrain him, we humbly pray, and do thou, O Prince of the heavenly host, by the power of God, thrust satan down to hell and with him all wicked spirits who wander through the world seeking the ruin of souls.

President Monson recalled the day he interviewed the man and told him that the Lord had inspired him to call him to be the branch president. Although he was reluctant at first, he indicated he would serve. He was ordained a priest. That inspired call marked a new day for that man. His life was quickly put in order, and, from that point, he went on to be sealed with his family in the temple. His children served missions and were later married in the temple.

And now, my son, all men that are in a state of nature, or I would say, in a carnal state . . . are without God in the world, and they have gone contrary to the nature of God; therefore, they are in a state contrary to the nature of happiness. [Alma 41:11]

Teresa of Avila's desire for suffering cannot be interpreted as the mere passive assumption of a feminine sacrificial role. On the contrary, Teresa was able to transform her suffering into the incarnated performance of her relationship with God: By desiring suffering and by understanding it and her ability to confront it as proof of divine love, she was able to reinforce her self-confidence and strength. This article discusses Teresa of Avila's experience and interpretation of suffering in the context of the female ascetic-mystic Christian tradition. It criticizes Teresa's positive conceptualization of suffering but examines in depth the potential of her ability to actively manage and control it. Although Teresa was able to affirm her personality through ascetic practices such as self-humiliation and mortification, the general applicability of such practices to the management of suffering is fraught since they leave the suffering individual in a vulnerable position. Although Teresa of Avila finds fulfillment and, paradoxically, self-actualization through self-denial and the surrender of her will, such practices entail the substantial risk of total self-annihilation.

We confess to God Almighty, the Father, the Son, and theHoly Ghost, That we have sinned in thought, word, and deed, Throughour own grievous fault. Wherefore we pray God to have mercy uponus.

Almighty God, have mercy upon us, Forgive us all our sins,Deliver us from all evil, Confirm and strengthen us in all goodness,And bring us to life everlasting; Through Jesus Christ ourLord. Amen.

O Lord Jesus Christ, Son of the Living God, who at this eveninghour didst rest in the sepulchre, and didst thereby sanctify the graveto be a bed of hope to thy people: make us so to abound in sorrow forour sins, which were the cause of thy passion, that when our bodieslie in the dust, our souls may live with thee: who livest and reignestwith the Father and the Holy Spirit, one God world withoutend. Amen.

Great art Thou, O Lord, and greatly to be praised; great is Thy power, and Thy wisdom infinite. And Thee would man praise; man, but a particle of Thy creation; man, that bears about him his mortality, the witness of his sin, the witness that Thou resistest the proud: yet would man praise Thee; he, but a particle of Thy creation. Thou awakest us to delight in Thy praise; for Thou madest us for Thyself, and our heart is restless, until it repose in Thee. Grant me, Lord, to know and understand which is first, to call on Thee or to praise Thee? and, again, to know Thee or to call on Thee? for who can call on Thee, not knowing Thee? for he that knoweth Thee not, may call on Thee as other than Thou art. Or, is it rather, that we call on Thee that we may know Thee? but how shall they call on Him in whom they have not believed? or how shall they believe without a preacher? and they that seek the Lord shall praise Him: for they that seek shall find Him, and they that find shall praise Him. I will seek Thee, Lord, by calling on Thee; and will call on Thee, believing in Thee; for to us hast Thou been preached. My faith, Lord, shall call on Thee, which Thou hast given me, wherewith Thou hast inspired me, through the Incarnation of Thy Son, through the ministry of the Preacher.

And how shall I call upon my God, my God and Lord, since, when I call for Him, I shall be calling Him to myself? and what room is there within me, whither my God can come into me? whither can God come into me, God who made heaven and earth? is there, indeed, O Lord my God, aught in me that can contain Thee? do then heaven and earth, which Thou hast made, and wherein Thou hast made me, contain Thee? or, because nothing which exists could exist without Thee, doth therefore whatever exists contain Thee? Since, then, I too exist, why do I seek that Thou shouldest enter into me, who were not, wert Thou not in me? Why? because I am not gone down in hell, and yet Thou art there also. For if I go down into hell, Thou art there. I could not be then, O my God, could not be at all, wert Thou not in me; or, rather, unless I were in Thee, of whom are all things, by whom are all things, in whom are all things? Even so, Lord, even so. Whither do I call Thee, since I am in Thee? or whence canst Thou enter into me? for whither can I go beyond heaven and earth, that thence my God should come into me, who hath said, I fill the heaven and the earth.

Do the heaven and earth then contain Thee, since Thou fillest them? or dost Thou fill them and yet overflow, since they do not contain Thee? And whither, when the heaven and the earth are filled, pourest Thou forth the remainder of Thyself? or hast Thou no need that aught contain Thee, who containest all things, since what Thou fillest Thou fillest by containing it? for the vessels which Thou fillest uphold Thee not, since, though they were broken, Thou wert not poured out. And when Thou art poured out on us, Thou art not cast down, but Thou upliftest us; Thou art not dissipated, but Thou gatherest us. But Thou who fillest all things, fillest Thou them with Thy whole self? or, since all things cannot contain Thee wholly, do they contain part of Thee? and all at once the same part? or each its own part, the greater more, the smaller less? And is, then one part of Thee greater, another less? or, art Thou wholly every where, while nothing contains Thee wholly?

What art Thou then, my God? what, but the Lord God? For who is Lord but the Lord? or who is God save our God? Most highest, most good, most potent, most omnipotent; most merciful, yet most just; most hidden, yet most present; most beautiful, yet most strong, stable, yet incomprehensible; unchangeable, yet all-changing; never new, never old; all-renewing, and bringing age upon the proud, and they know it not; ever working, ever at rest; still gathering, yet nothing lacking; supporting, filling, and overspreading; creating, nourishing, and maturing; seeking, yet having all things. Thou lovest, without passion; art jealous, without anxiety; repentest, yet grievest not; art angry, yet serene; changest Thy works, Thy purpose unchanged; receivest again what Thou findest, yet didst never lose; never in need, yet rejoicing in gains; never covetous, yet exacting usury. Thou receivest over and above, that Thou mayest owe; and who hath aught that is not Thine? Thou payest debts, owing nothing; remittest debts, losing nothing. And what had I now said, my God, my life, my holy joy? or what saith any man when he speaks of Thee? Yet woe to him that speaketh not, since mute are even the most eloquent. 2351a5e196