Prayer for a New Mother by Dorothy Parker

The things she knew, let her forget again –
The voices in the sky, the fear, the cold,
The gaping shepherds, and the queer old men
Piling their clumsy gifts of foreign gold.

Let her have laughter with her little one;
Teach her the endless, tuneless songs to sing,
Grant her her right to whisper to her son
The foolish names one dare not call a king.

Keep from her dreams the rumble of a crowd,
The smell of rough-cut wood, the trail of red,
The thick and chilly whiteness of the shroud
That wraps the strange new body of the dead.

Ah, let her go, kind Lord, where mothers go
And boast his pretty words and ways, and plan
The proud and happy years that they shall know
Together, when her son is grown a man.

Dorothy Parker, Prayer for a New Mother

Love and necessity control all law

Love and necessity control all law; and there should be no law that cannot be enforced and applied in love. If it cannot, then let it be done away with, even though an angel from heaven had promulgated it. All this is intended to help and strengthen our hearts and consciences. In this way our Lord himself teaches us how we should humble ourselves and be subject one to another.

Martin Luther, Church Postil, Seventeenth Sunday after Trinity

What is this trumpet?

What is this trumpet, which declares war against hell, rolls back the stone from the tomb, thunders forth life to the dead, and gives to all as they rise from their graves victory amid light everlasting? What is it? It is that to which the Lord referred above: The dead shall hear the voice of the Son of God. Not this the trumpet that from a horn of wood or brass gives forth a mournful bellow, calling to war, but the Voice that comes from the heart of the Father, from the mouth of the Son, the call to life to those that are in heaven and in hell.

And, at the last trumpet. The trumpet that in the beginning called the world from nothing, the same on the last day shall recall the world from death; and that which in the beginning raised man from the slime, the same at the end shall recall him from the dust.

St. Peter Chrysologus, Sermon 103

Martin Luther on the Tenth Leper

As plain as it is, great is the example this Gospel presents to us. In the leper it teaches us faith, in Christ it teaches us love. Now, as I have often said, faith and love constitute the whole character of the Christian. Faith receives, love gives. Faith brings man to God, love brings man to his fellow. Through faith he permits God to do him good, through love he does good to his brother man. For whoever believes has every thing from God, and is happy and rich. Therefore he needs henceforth nothing more, but all he lives and does, he orders for the good and benefit of his neighbor, and through love he does to his neighbor as God did to him through faith. Thus he reaps good from above through faith, and gives good below through love. Against this kind of life work-righteous persons with their merits and good works terribly contend, for they do works only to serve themselves, they live only unto themselves, and do good without faith.

Martin Luther, Church Postil, Fourteenth Sunday after Trinity

St. Ambrose on the Gospel of St. Luke

It is in the form of history, we said, that this book of the Gospel was written. So we see that, compared to others, Luke puts his care into reporting facts rather than formulating precepts. Even, in the manner of a story, it begins with a story: “There was,” said he, “in the days when Herod reigned in Judea, a priest named Zacharia,” and he continues until bout this episode. This is the same reason why those who want to recognize in the four animal figures revealed by the Apocalypse the emblem of the four books of the Gospel hold that this one is represented under the features of the bull. The bull is the sacerdotal victim (Leviticus 4:3): there is therefore a relationship between the bull and this gospel which, beginning with the priests, ends with the bull charged with the sins of all and immolated for the life of the whole world. He is the sacerdotal bull. He is both the bull and the priest: the priest, because he intercedes for us – for “we have an advocate,” and it is he, “with the Father” (1 John 2:1) – the bull, for his blood has purified us and redeemed us.

St. Ambrose of Milan, Commentary on Luke, Prologue

Large Catechism on the Second Article of the Creed

If now you are asked, What do you believe in the Second Article of Jesus Christ? answer briefly: I believe that Jesus Christ, true Son of God, has become my Lord. But what is it to become Lord? It is this, that He has redeemed me from sin, from the devil, from death, and all evil. For before I had no Lord nor King, but was captive under the power of the devil, condemned to death, enmeshed in sin and blindness.

For when we had been created by God the Father, and had received from Him all manner of good, the devil came and led us into disobedience, sin, death, and all evil, so that we fell under His wrath and displeasure and were doomed to eternal damnation, as we had merited and deserved. There was no counsel, help, or comfort until this only and eternal Son of God in His unfathomable goodness had compassion upon our misery and wretchedness, and came from heaven to help us. Those tyrants and jailers, then, are all expelled now, and in their place has come Jesus Christ, Lord of life, righteousness, every blessing, and salvation, and has delivered us poor lost men from the jaws of hell, has won us, made us free, and brought us again into the favor and grace of the Father, and has taken us as His own property under His shelter and protection, that He may govern us by His righteousness, wisdom, power, life, and blessedness.

Martin Luther, Large Catechism, II.27

Corrie ten Boom on Forgiveness

It was in a church in Munich that I saw him, a balding heavyset man in a gray overcoat, a brown felt hat clutched between his hands. People were filing out of the basement room where I had just spoken, moving along the rows of wooden chairs to the door at the rear.

It was 1947 and I had come from Holland to defeated Germany with the message that God forgives.

It was the truth they needed most to hear in that bitter, bombed-out land, and I gave them my favorite mental picture. Maybe because the sea is never far from a Hollander’s mind, I liked to think that that’s where forgiven sins were thrown.

“When we confess our sins,” I said, “God casts them into the deepest ocean, gone forever.”

The solemn faces stared back at me, not quite daring to believe. There were never questions after a talk in Germany in 1947. People stood up in silence, in silence collected their wraps, in silence left the room.

And that’s when I saw him, working his way forward against the others. One moment I saw the overcoat and the brown hat; the next, a blue uniform and a visored cap with its skull and crossbones.

It came back with a rush: the huge room with its harsh overhead lights, the pathetic pile of dresses and shoes in the center of the floor, the shame of walking naked past this man. I could see my sister’s frail form ahead of me, ribs sharp beneath the parchment skin. Betsie, how thin you were!

Betsie and I had been arrested for concealing Jews in our home during the Nazi occupation of Holland; this man had been a guard at Ravensbrück concentration camp where we were sent.

Now he was in front of me, hand thrust out: “A fine message, fräulein! How good it is to know that, as you say, all our sins are at the bottom of the sea!”

And I, who had spoken so glibly of forgiveness, fumbled in my pocketbook rather than take that hand. He would not remember me, of course–how could he remember one prisoner among those thousands of women?

But I remembered him and the leather crop swinging from his belt. It was the first time since my release that I had been face to face with one of my captors and my blood seemed to freeze.

“You mentioned Ravensbrück in your talk,” he was saying. “I was a guard in there.” No, he did not remember me.

“But since that time,” he went on, “I have become a Christian. I know that God has forgiven me for the cruel things I did there, but I would like to hear it from your lips as well. Fräulein”–again the hand came out–“will you forgive me?”

And I stood there–I whose sins had every day to be forgiven–and could not. Betsie had died in that place–could he erase her slow terrible death simply for the asking?

It could not have been many seconds that he stood there, hand held out, but to me it seemed hours as I wrestled with the most difficult thing I had ever had to do.

For I had to do it–I knew that. The message that God forgives has a prior condition: that we forgive those who have injured us. “If you do not forgive men their trespasses,” Jesus says, “neither will your Father in heaven forgive your trespasses.”

I knew it not only as a commandment of God, but as a daily experience. Since the end of the war I had had a home in Holland for victims of Nazi brutality.

Those who were able to forgive their former enemies were able also to return to the outside world and rebuild their lives, no matter what the physical scars. Those who nursed their bitterness remained invalids. It was as simple and as horrible as that.

And still I stood there with the coldness clutching my heart. But forgiveness is not an emotion–I knew that too. Forgiveness is an act of the will, and the will can function regardless of the temperature of the heart.

“Jesus, help me!” I prayed silently. “I can lift my hand. I can do that much. You supply the feeling.”

And so woodenly, mechanically, I thrust my hand into the one stretched out to me. And as I did, an incredible thing took place. The current started in my shoulder, raced down my arm, sprang into our joined hands. And then this healing warmth seemed to flood my whole being, bringing tears to my eyes.

“I forgive you, brother!” I cried. “With all my heart!”

For a long moment we grasped each other’s hands, the former guard and the former prisoner. I had never known God’s love so intensely as I did then.

And having thus learned to forgive in this hardest of situations, I never again had difficulty in forgiving: I wish I could say it! I wish I could say that merciful and charitable thoughts just naturally flowed from me from then on. But they didn’t.

If there’s one thing I’ve learned at 80 years of age, it’s that I can’t store up good feelings and behavior–but only draw them fresh from God each day.

Maybe I’m glad it’s that way. For every time I go to Him, He teaches me something else. I recall the time, some 15 years ago, when some Christian friends whom I loved and trusted did something which hurt me.

You would have thought that, having forgiven the Nazi guard, this would have been child’s play. It wasn’t. For weeks I seethed inside. But at last I asked God again to work His miracle in me. And again it happened: first the cold-blooded decision, then the flood of joy and peace.

I had forgiven my friends; I was restored to my Father.

Then, why was I suddenly awake in the middle of the night, hashing over the whole affair again? My friends! I thought. People I loved! If it had been strangers, I wouldn’t have minded so.

I sat up and switched on the light. “Father, I though it was all forgiven! Please help me do it!”

But the next night I woke up again. They’d talked so sweetly too! Never a hint of what they were planning. “Father!” I cried in alarm. “Help me!”

His help came in the form of a kindly Lutheran pastor to whom I confessed my failure after two sleepless weeks.

“Up in that church tower,” he said, nodding out the window, “is a bell which is rung by pulling on a rope. But you know what? After the sexton lets go of the rope, the bell keeps on swinging. First ding then dong. Slower and slower until there’s a final dong and it stops.

“I believe the same thing is true of forgiveness. When we forgive someone, we take our hand off the rope. But if we’ve been tugging at our grievances for a long time, we mustn’t be surprised if the old angry thoughts keep coming for a while. They’re just the ding-dongs of the old bell slowing down.”

And so it proved to be. There were a few more midnight reverberations, a couple of dings when the subject came up in my conversation. But the force–which was my willingness in the matter–had gone out of them. They came less and less often and at last stopped altogether.

And so I discovered another secret of forgiveness: that we can trust God not only above our emotions, but also above our thoughts.

And still He had more to teach me, even in this single episode. Because many years later, in 1970, an American with whom I had shared the ding-dong principle came to visit me in Holland and met the people involved. “Aren’t those the friends who let you down?” he asked as they left my apartment.

“Yes,” I said a little smugly. “You can see it’s all forgiven.”

“By you, yes,” he said. “But what about them? Have they accepted your forgiveness?”

“They say there’s nothing to forgive! They deny it ever happened. But I can prove it!” I went eagerly to my desk. “I have it in black and white! I saved all their letters and I can show you where–”

“Corrie!” My friend slipped his arm through mine and gently closed the drawer. “Aren’t you the one whose sins are at the bottom of the sea? And are the sins of your friends etched in black and white?”

For an anguishing moment I could not find my voice. “Lord Jesus,” I whispered at last, “who takes all my sins away, forgive me for preserving all these years the evidence against others! Give me grace to burn all the blacks and whites as a sweet-smelling sacrifice to Your glory.”

I did not go to sleep that night until I had gone through my desk and pulled out those letters–curling now with age–and fed them all into my little coal-burning grate. As the flames leaped and glowed, so did my heart.

“Forgive us our trespasses,” Jesus taught us to pray, “as we forgive those who trespass against us.” In the ashes of those letters I was seeing yet another facet of His mercy. What more He would teach me about forgiveness in the days ahead I didn’t know, but tonight’s was good news enough.

When we bring our sins to Jesus, He not only forgives them, He makes them as if they had never been.

Corrie ten Boom, from The Hiding Place

St. Augustine on Matthew 22

Let charity be advanced, so be it nourished, that being nourished it may be perfected; so be “the wedding garment” put on; so be the image of God, after which we were created, by this our advancing, engraven anew in us. For by sin was it bruised, and worn away. How is it bruised? how worn away? When it is rubbed against the earth? And what is, “When it is rubbed against the earth”? When it is worn by earthly lusts. For “though man walketh in this image, yet is he disquieted in vain.” Truth is looked for in God’s image, not vanity. By the love of the truth then be that image, after which we were created, engraven anew, and His Own tribute rendered to our Caesar. For so ye have heard from the Lord’s answer, when the Jews tempted Him, as He said, “Why tempt ye Me, ye hypocrites; show Me the tribute money,” that is, the impress and superscription of the image. Show me what ye pay, what ye get ready, what is exacted of you. And “they showed Him a denarius;” and “He asked whose image and superscription it had.” They answered, “Caesar’s.” So Caesar looks for his own image. It is not Caesar’s will that what he ordered to be made should be lost to him, and it is not surely God’s will that what He hath made should be lost to Him. Caesar, my Brethren, did not make the money; the masters of the mint make it; the workmen have their orders, he issues his commands to his ministers. His image was stamped upon the money; on the money was Caesar’s image. And yet he requires what others have stamped; he puts it in his treasures; he will not have it refused him. Christ’s coin is man. In him is Christ’s image, in him Christ’s Name, Christ’s gifts, Christ’s rules of duty.

St. Augustine of Hippo, Sermon XL on the New Testament

Not at home, but in a passageway

Just as someone who goes to meet somebody stands in the road and awaits him until he comes, so he who believes in Christ ought to live in this age as a pilgrim and be situated not at home but in a passageway. For this reason, when the Jews were also about to leave Egypt, they were ordered to eat the lamb ready and with their loins girded and prepared to leave, thus showing us how whoever eats the Eucharist of our lamb ought also to be ready in this way as if they were daily departing from the world.

Incomplete Commentary on Matthew, c. 400 A.D.