Category Archives: WORD: The Logos Blog

Translations of Swahili Hymns

by Vienna Scott, Benjamin Franklin ’21

For the reader’s edification in meditation and appreciation of Swahili culture and language.

Simama Fanya Vita

1. Simama Fanya vita, askari wa Yesu!

Tuinue bendera ya ushindi wake!

Yeye huyaongoza, majeshi yake huku

Adui wote pia, Bwana awashinda.

2. Sikia baragumu, linalotuita!

Tuendelee mbele, lengo ni kushinda!

Tusiogope kamwe, hatari za vitani,

Pigana na adui, kwa nguvu za Mungu!

3. Simama fanya vita, kwa jina la Yesu!

Yafaa sisi sote, kumtegemea.

Na kwanza tuzivae, silaha zake Mungu!

Tukeshe siku zote, tuombe kwa bidi!

4. Shindano letu hapa, hima litakwisha,

Ndipo tutapumzika, baada ya vita.

Na kila mshindaji, atapokea taji,

Na utukufu mwingi, karibu na Mungu.

 

Stand Up and Fight (Make War)

Stand up and make war, soldiers of Christ

Raise the flag of his victory

He leads his forces here

All the enemies also, the Lord overcomes them

Hear the trumpet, calling us!

Let’s move forward, the goal is to win!

We should not be afraid, dangers of war

Fight the enemy, by the power of God!

Stand up and fight, in the name of Jesus!

It is good for us all to depend on him

And first let’s put on the armor of God

Let us always watch, pray earnestly!

Our contest here, it will end quickly

Then we will rest, after the war/battle

And every winner, he will receive a crown,

And much glory, near God

Ninashikwa na Kiu

1. Ninashikwa na kiu, Bwana, unipe maji,

Maji ya uhai ndani ya Maisha yangu.

:/: Bwana, Bwana, Yesu Mfalme wangu!

2. Moyo wangu wakupenda, Bwana

Mungu wangu. Nitakuja lini kwako,

Bwana Mfalme wangu?

3. Mchana na usiku Bwana nakulilia. Watu

Wanasema: “Mungu wako yuko wapi?”

4. Huzuni moyoni mwangu, Bwana Mungu wangu

Watu wengi wadharau, Mungu ‘wasamehe!

5. Twashikamana pamoja kwenda juu mbinguni.

Twashukuru, twafurahi kushirikiana.

6. Mwokozi, nguvu zaishaje moyoni mwangu?

Unisaidie Bwana, nitakushukuru.

I am thirsty

I am caught with thirst (I thirst), Lord, please give me water

Water of life in my life

Lord, Lord, Jesus my King!

My heart loves you, Lord

My God. when will I come to you

Lord my King?

Afternoon and night Lord I will cry for you. People

say: “ Where is your God?”

Sorrow in my heart, Lord my God

Many people full of hatred, God forgive them!

We cling to each other to go up to heaven

We are thankful, we are happy to cooperate

Savior, why am I running short of strength in my heart

Help me Lord, I will thank you.

 

Ni Siku Tukufu

1. Ni siku tukufu, haleluya, amina,

Ya kupum-zika, haleluya, amina.

Tuache shughuli tumwabudu Mungu,

Bwana wa mbinguni, haleluya amina.

2. Ni siku tukufu, haleluya, amina.

Tukufu kabisa, haleluya, amina.

Njoni ndugu zangu, tumwabudu Mungu,

Kwa roho na kweli, haleluya, amina.

3. Ni siku tukufu, haleluya, amina.

Ya furaha mno, haleluya, amina.

Yesu ‘kafufuka, na sasa yu hai,

Anatuombea, haleluya, amina.

4. Ni siku tukufu, haleluya, amina,

Ndiyo maarufu, haleluya, amina.

Tunaye Mwokozi atuokoaye,

Sasa na milele haleluya, amina.

5. Ni siku tukufu, haleluya, amina,

Siku ya neema, haleluya, amina.

Tangazeni Neno la Bwana Mwokozi,

Msifuni daima, haleluya, amina.

 

It is a glorious day

it is a glorious day, hallelujah, amen

For rest, hallelujah, amen

we stop things to worship God

Lord in heaven, hallelujah amen

it is a glorious day, hallelujah, amen

Absolutely glorious, hallelujah amen

Come my brothers, we worship God

By spirit and truth, hallelujah, amen.

it is a glorious day, hallelujah, amen.

Of great joy, hallelujah, amen.

Jesus, risen and now alive

He is praying for us, hallelujah, amen.

it is a glorious day, hallelujah, amen.

Yes remarkable, hallelujah, amen.

We have a savior who saves us

Now and forever, hallelujah, amen.

it is a glorious day, hallelujah, amen.

Day of grace, hallelujah, amen

Declare the word of the Lord Savior

Praise him always, hallelujah, amen

 

Shape and be Shaped, Love and be Loved

By Raquel Sequeira, Yale Timothy Dwight ’21

At the start of each new school year, I find myself auditing my relationships: Who are my true friends that I will make the time to invest in this semester? Who are my fake friends—or friends I’ve been fake to? Who are the people that I wave to but don’t remember their names or where I know them from? (Thank God for the Yale Facebook, am I right?) I tally up the relationships I can’t wait to deepen this year, and those that I feel guilty about for my negligence.

Then I ask myself the more uncomfortable question: Who am I when I am with each of these people? Sometimes I feel like a many-sided shape:a prism with plenteous faces, rotating like a magnet into the orientation that seems to attract those around me. It’s not that I’m a totally different person with different people,but it’s clear that my society shapes my personality.

It’s easy to fret overour social life, but we often fail tothink about our relationships enough—or at least, not with enough intentionality. There are only three meals a day (two on weekends!) and so many people to get a meal with. Relationships are an investment, and not a cheap one in a time and season of life when time feels like our most valuable resource.

But these are investments worth making. Because I believe in a relational Creator, I believe we are designed for relationship. My identity isnot only about my individuality, but about my relationshipswith the Creator and with fellow-creatures. This attitude sets Christians apart. Relationships are central to who we are: as individuals and as children of the Kingdom.

The Psalms and Proverbs are clear on this point: your character is shaped and judged by the people you hang out with. We are told not even to be in the vicinity of “scoffers”, “fools”, or people contemplating evil (Psalm 1, Prov. 4). We are also instructed that “as iron sharpens iron, so one friend sharpens another” and “there is a friend that sticks closer than a brother”(Prov. 27:17, 18:24). We are vulnerable to the influence of others, for ill and for good.

Even beyond our individual worlds that often seem so small, scripture gives us a glimpse into the role of our relationships at the scale of the eternal Kingdom. Jesus promises that our Christ-centered relationships will be sanctified into priesthoods. (“Where two or three are gathered in my name, there am I with them” (Matt. 18:20).)  His disciples and apostles went off in pairs to heal the sick, proclaim good news and freedom, and change the world. God uses our relationships to reveal Himself to us, giving us a taste of Holy love, sacrifice, and unity. Sometimes, God puts people into our lives against our inclination, giving us a chance to mature in humility and generosity, and in doing so—often unbeknownst to us—He makes us instruments of His grace.

If you also feel like a many-faced magnet in your varied field of friends, ask yourself who you’re willing to be vulnerable with. It’s hard, and not every acquaintance can become a deep, life-shaping friendship. Nevertheless, practicing relational vulnerability—the true and terrifying giving of ourselves—is the way we allow Christ to shine through our cracks and build bridges of love where we can’t. And this practice is a positive feedback loop: the more we risk true, vulnerable relationship, the more we channel God’s true love for others, making us less afraid and more genuine as we go on.

“For what do we live,” says Jane Austen’s great social critic, Mr. Bennett, in Pride and Prejudice, “but to make sport for our neighbors, and laugh at them in our turn?” Like most of Austen’s characters, Mr. Bennett’s cynicism veils a nugget of truth. Our lives really are all about relationship: first with our Creator (a stunning, humbling, worship-inducing thought) and also with our fellow-creatures. Let us pray for wisdom and true love in our relationships this year.

Two Ways to Get Home

By Bradley Yam, Saybrook ’21. Bradley is majoring in Ethics, Politics and Economics.

The summer crickets are loud in the bush and will be for some time before the cold wipes them out, leaving new eggs to hatch in the spring. This is the sound of a new academic year beginning: things living, things thriving, things dying, things starting again. College is a place filled with worry enough, especially for bright-eyed newcomers to the hallowed halls of the Academy. Those among them who have faith often carry an added burden: the fear of losing it.

The initial excitement and glittering celebration at admission is dampened by the first relative to say with a genuinely concerned expression, “Ah, but you will still go to Church right?” Or perhaps “Be careful and only take classes in Math and Engineering.” They only mean well, but their abashed tone tells you that they might secretly have regrets about encouraging you to apply in the first place. Then might come an awkward conversation with your pastor, perhaps a youth pastor, a young man who found the trial of college terrifying and is now trying his best to gird you properly for doubt inevitable without being the cause of it himself.

The truth is that many such small things foment a fear of the foreign. This is a sign of the more worrying tendency for churches to isolate themselves—from disagreement, from controversy, and often from both traditional and contemporary context. The end result is that Christian communities can become disconnected from the cultures they exist within. We should be salt and light in the world, existing in tension with the culture of the day. Instead, we have become in some respects a navel-gazing in-group, obsessed with an idealized version of the past.

There are two ways of getting home; and one of them is to stay there, said G.K. Chesterton. I add that the home you keep is quite different from the one you find. One would never be able to point a stranger back to a home they had never left. Chesterton continues: the other way is to walk around the whole world till we come back to the same place. I am suggesting that this is the necessary walk of faith for the young Christian today. The world is coming to us faster that we can go out to it. We can no longer afford to stay at home, especially if we have already gone off to college!

The walk (or way) may be narrow, but it sure is not straightforward or the same for every person. Here are some universal encouragements.

(1) Practice your faith like you practice an instrument or a sport, even if you don’t entirely understand it. In fact, practice it precisely because you don’t entirely understand it. Faith is less a feeling and more a discipline. You can be open about your uncertainties. Faith is also not a set of propositions, but a lived reality, and you should feel freedom to question the propositions that are merely the descriptors and not the foundation of faith. You may question Newton’s equations, but not the falling apple that strikes you on the head.

(2) Understand your context, even if your faith is in the transcendent. We are (helplessly, as much as I hate to say it), social and temporal beings. Thus, our faith is socialized and cultured according to the times. But this faith is supposed to be in an unchanging, transcendent God—is this a paradox? Perhaps, but I prefer the word mystery. “We have this treasure in jars of clay”(2 Cor. 4-7). Our God, our Lord Jesus Christ, the Transcendent himself, deigned to become contextualized, temporal, physical—incarnate. In this,he shows us that the transcendent shines not apart from but through the contextual. Understanding our own context, the traditions that have shaped us, and how we are markedly different from others who have arrived at this same place allow us to discern this truth faithfully.

(3) We ought not shy away from deconstruction. We can do it better. In order to be faithful, Christians have always deconstructed the world around them, seeing past the glitter and the gold through to what lies beneath. What is the world pursuing, what are you most tempted to pursue? Fame? Money? Acclaim? A successful deconstruction is one that allows you to see better, to see what truly matters. C.S. Lewis said that if you see through everything, then everything is transparent. To ‘see through’ all things is the same as not to see. Strive to see what is of ultimate worth and value.

(4) Find a community of faith that practices consistently. Two is better than one, and a cord of three strands is not easily broken, says the Ecclesiaster. This is because the practice of our faith is a communal practice, like a team sport. Of course, the practice of faith as a community is infinitely more complex, difficult, and fraught with risk than any sport, but also infinitely more worthwhile, magical, and life-giving than any individual practice of faith can hope to be.

(5) Engage vigorously with difference. There is no lack of lines to be drawn in our world, and there are many voices insisting that you may not empathize or understand across the boundaries of your specific religion, race, ethnicity, gender, class, what have you. Discourse is embattled. So be all the more brave and courageous in the face of censure, since you are seeking to love and understand. In doing so, your faith will be challenged to be valid in the diversity of experiences you will encounter. This is surely a good thing.

The summer crickets are loud in the bush now. I must go do the dishes and take the laundry out and decide on classes—most of which are not Math or Engineering. I must remember to pray before I go to bed, and next week I will go to church and bible study. For now, the incessant chirping reminds me that I have come to find home.

 

He Is Risen!

This is part of a syndicated series for Lent 2019 with Harvard’s Christian Journal Ichthus. Visit Ichthus at http://www.harvardichthus.org

by Lauren Spohn ’20. Lauren is a junior in Currier studying English.

We have reached the end of our prayerful walk through this Lenten season, and we have come, at long last, to the empty tomb. Rejoice! He has risen; he has risen, indeed.

Thank you for taking this journey with us. We leave the final word to St. Matthew.

“After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.

There was a violent earthquake, for an angel of the Lord came down from heaven and, going to the tomb, rolled back the stone and sat on it. His appearance was like lightning, and his clothes were white as snow. The guards were so afraid of him that they shook and became like dead men.

The angel said to the women, “Do not be afraid, for I know that you are looking for Jesus, who was crucified. He is not here; he has risen, just as he said. Come and see the place where he lay. Then go quickly and tell his disciples: ‘He has risen from the dead and is going ahead of you into Galilee. There you will see him.’ Now I have told you.”

So the women hurried away from the tomb, afraid yet filled with joy, and ran to tell his disciples. Suddenly Jesus met them. “Greetings,” he said. They came to him, clasped his feet and worshiped him. Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me.” […]

Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go.When they saw him, they worshiped him; but some doubted. Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”

Matthew 28: 1-10, 16-20; New International Version

We Call This Friday Good

This is part of a syndicated series for Lent 2019 with Harvard’s Christian Journal Ichthus. Visit Ichthus at http://www.harvardichthus.org

By Aidan Luke Stoddart ’21. Aidan is a sophomore in Eliot concentrating in the Comparative Study of Religion.

We have arrived at Good Friday, the day when we are especially invited to reflect on Christ’s suffering and death on the cross. It is perhaps the most frightening, the most harrowing, the most heartbreaking story in all of Scripture—and, of course, it is also probably the most important. As we draw near to Christ Crucified, venerating his cross and taking in the weight of his momentous sacrifice, this passage from T.S. Eliot’s Four Quartets is on my mind:

The dripping blood our only drink,
The bloody flesh our only food:
In spite of which we like to think
That we are sound, substantial flesh and blood–Again, in spite of that, we call this Friday good.

“In spite of that, we call this Friday good”! If you’re anything like me, you might take the name “Good Friday” for granted, passing by it without much thought. And I could imagine why! For one thing, this name is just traditional—we’ve always referred to the Friday before Easter as Good Friday. It’s just what we do. Furthermore, we already know the end of the story. Perhaps, eager as we are to jump to the Resurrection, we don’t take the time to sit with the utter paradox at the heart of the name “Good Friday.” Given that Easter is on Sunday, the name may strike us as sensible, appropriate.

But it is not Easter yet. The words of Paul in Chapter 1 of 1 Corinthians are instructive here. We do not proclaim Christ Risen, but rather, “we proclaim Christ Crucified.” The core of our proclamation of religious triumph is the cross, and lest we forget due to the its ubiquitous appropriation in our culture as a watered-down symbol, the cross is a gallows. This is truly ridiculous; to use Paul’s words, it is “a stumbling block” and “foolishness” to those who don’t understand it. And yet, this cross is what we proclaim. It is our kerygma. And we call the day when we commemorate it “good.”

So, let us abide in “Good” Friday, reflecting on the utter outrageousness of its name. Let us confront the horror of the Passion narrative and remember in spite of what we call this Friday good. And let us encounter Christ on the cross, and remember why.

Jesus was reviled, oppressed, and afflicted. We led him like a lamb to the slaughter, to crush him with pain. He who had done no violence himself became an innocent victim of our own violence, and in spite of that, we call this Friday good.

We abandoned him in the garden as he prayed in fear through the weary hours of the night. He loved us and uplifted us, and we denied him—once, and again, and again. And yet, in spite of that, we call this Friday good.
We struck him, we spat on him, and we mortified him. We gave him a crown of thorns to tear open his scalp and make a mockery of his kingship. Again, in spite of that, we call this Friday good.

We drove nails through his hands and his feet. We hammered him onto a cross, and hoisted him up on a hill to die a traitor’s death. As he bled out, we taunted him all the more. Again, in spite of that, we call this Friday good.
We looked on as agonizing hours passed, and heard Jesus as he cried out in the words of the psalmist: “My God, my God, why have you forsaken me?” We watched as he died of the wounds we gave him. We watched as he died utterly and inexorably alone. Again, in spite of that, we call this Friday good.

In spite of all this violence, in spite of all this hatred, in spite of all this derision, in spite of all this darkness, we call this Friday good. Why?

The answer is Love.

By suffering death on a cross, Jesus fully exemplifies and demonstrates the Love that is the living breath of the Gospel: “This is my commandment, that you love one another as I have loved you. No one has greater love than this, to lay down one’s life for one’s friends.” The Love that God is, the Love that holds all things together, the Love that created us: this same Love is the essence and meaning of the cross.

This why it is not just by Christ’s being or his life but by his wounds that we are healed. It is not just by his life but by his death that we are restored and vitalized. The cross is not an uncomfortable obstacle on the road to the joy of Easter. In a certain sense, the cross is the end in and of itself, because it is on the cross that Jesus enacts the love that draws us together and sets us free. The cross is God’s greatest act and embodiment of self-emptying grace and love for everyone. All the gruesome horrors of the Passion make this moment of Love all the more powerful, for God takes the violence, hatred, derision, and the darkness, and forges them into something new through the fire of Love:

We lead Jesus like a lamb to the slaughter, but even as we do, he leads us to himself.

We abandon Jesus and deny him, but on the cross he shows us that he will never abandon or deny us.

We strike him, we spit on him, we mortify and mock him, but he always responds to us with peace self-sacrifice.

We fill his body with nails and pierce it with spear points, but he fills our bodies with himself and pierces us with his Spirit.

We hoist him up on a cross, but as we do, he brings us up with him, drawing us to unity with God (for atonement is quite literally at-one-ment).

We look on him and mock as he suffers, but by that very suffering he demonstrates his intimacy with us, and shows us that in his great Love he will not look on our suffering from afar, but suffer with us.

We watch as he dies. But, just as he gives himself to suffering so that we may be healed, he gives himself to death so that we may live, because he loves us so greatly and so fully.

Because of all this, we call this Friday good.

I want to conclude by offering three brief reflections. First: the cross is for everyone. No matter who you are, where you come from, what you’ve done, what you will do, or what you believe, you are included in the great movement of Love that led Jesus to the cross. God’s Love for you is abiding and infinitely deep, and it will never let you go. The miracle of the cross is not reserved for the people who do the right thing, or say the right words, or formulate the right doctrine, or have all the right answers. It is God’s will that everyone be saved, and by the cross, God draws all people to God’s self.

Second: the cross is not actually about punishment. Many of us have heard the pervasive interpretation of the Passion narrative that renders Jesus’ death as a story of penal substitution: humans are depraved sinners who offend God in abhorrent ways, and God needs to punish. So God kills Jesus instead of us, saving us from violence that we actually deserve. This take on the Passion is prevalent in some Christian traditions. But this is far from the only interpretation of the story, and it is actually a relatively recent development in Church history. Therefore, I wonder if it might be life-giving to think about the Passion from a different perspective. After all, the God we meet in Jesus the Incarnate Word is a God of Love, and Love does not delight in violence or punishment. Furthermore, if we cast Jesus as a separate object of Divine retribution, we may fail to recognize that the Father and the Christ are One, and that the truest justice is not necessarily retributive. In light of this, I invite you to consider another theological paradigm: the Passion is not God enacting violence as a substitutionary punishment. Rather, the violence in the story is our own human violence, to which God gracefully and peacefully responds with Love. This Love, embodied by Christ on the cross, breaks the cycle of sinfulness and hate, and conquers the forces of darkness. Through his loving sacrifice and radical forgiveness in the face of evil, we are healed, redeemed, and set-free.

Third: the cross is God’s delight. The point of Good Friday is not, despite the poor theology many of us have been fed, to make us feel guilt and shame about the Passion of Christ. Rather, the cross releases us from guilt and shame, and invites us to rejoice in God’s great Love for us, a Love that metamorphoses even the cruelest human sin and violence. God longs for us and desires to be in communion with us, and it is God’s joy to sacrifice God’s self for us.

As I said earlier, the cross is a gallows. But, we proclaim it because, in God’s hands, even a gallows can become the gate by which we return home. We proclaim it because, in God’s hands, even a gallows can become the throne from which a new reign of Love begins: unfailing, infinite, redemptive, delightful love for every human being on Earth.

I close with a passage from the writings of St. Julian of Norwich, a 14th century English mystic who experienced a powerful vision of the Lord’s Passion:

With a kindly countenance our good lord looked into his side, and he gazed with joy, and with his sweet regard he drew his creature’s understanding into his side by the same wound; and there he revealed a fair and delectable place, large enough for all mankind that will be saved and will rest in peace and in love. And with that he brought to mind the dear and precious blood and water which he suffered to be shed for love. And in this sweet sight he showed his blessed heart split in two, and as he rejoiced he showed to my understanding a part of his blessed divinity, as much as was his will at that time, strengthening my poor soul to understand what can be said, that is the endless love which was without beginning and is and always shall be.

And with this our good Lord said most joyfully: See how I love you, as if he had said, my darling, behold and see your Lord, your God, who is your Creator and your endless joy; see your own brother, your savior; my child, behold and see what delight and bliss I have in your salvation, and for my love rejoice with me.

And for my greater understanding, these blessed words were said: See how I love you, as if he had said, behold and see that I loved you so much, before I died for you, that I wanted to die for you. And now I have died for you, and willingly suffered what I could. And now all my bitter pain and my hard labour is turned into everlasting joy and bliss for me and for you.

We have arrived at the end of the Lenten season, at the Friday of the Crucifixion that we call good, in spite of the violence, the hatred, the derision, and the darkness we throw at God and each other. For all I have written, the name “Good Friday” might best be explained in this single phrase: by Christ’s passion, God cries, “See how I love you!”

This Good Friday, and indeed at all times, I invite you to gaze upon the Cross and see how deeply, how tenderly, and how sweetly God loves you.

Amen.

Logos Interviews: Easter on Cross

Athletes in Action, Black Church at Yale, Chi Alpha Christian Fellowship, Christian Union, United Church of Westville and Yale Students for Christ are coming together to celebrate Easter on Cross-Campus, 1.30pm-2.30pm, April 21st 2019.

The event will feature a time of worship, a spoken word performance and a time of for testimonies. The Logos staff interviewed some people from various Christian ministries who are involved in the event to share their heart for this special holy day! Enjoy!

Why do you celebrate Easter?

Cassandra Hsiao, Ezra Stiles ’21: “Easter is a timely reminder that with God, all things are possible. I am personally reminded of what a great God we serve–a God willing to suffer alongside with us by sending his Son down to Earth, the ultimate sacrifice. God is so full of grace!”

Daniel Chabeda, Ezra Stiles ’22: “I celebrate Easter because it is a joyous day! On Easter we remember the day when Jesus rose from the grave, defeated death, and worked salvation for all peoples on Earth for all time. Easter recognizes that the God of this universe put on a body and came to earth. He experienced suffering–hunger and thirst, the loss of loved ones, and betrayal at the hands of his closest friends–and can sympathize with all of our weaknesses. God has demonstrated incredible love for us. He entered into our suffering and chose to die and unjust death rather than see us separated from him for eternity. Easter reminds me of his grace, love, and power. Even death has been defeated, and our God lives!”

Lillian Yuan, Pierson ’21: “I celebrate Easter both because I really do believe that it is the most joyous day of the year (maybe second most, to Christmas…hm :)) but also because of the sheer gravity of Jesus’ death and resurrection that demands recognition. What’s been so special about this Easter in particular for me is that, in the midst of putting up an art exhibit with Yale Students for Christ and being more active in understanding how others celebrate and view Easter, I have really come to understand the importance of a holiday that has been not much other than just fun for me until college. The resurrection, which we celebrate on Easter day, is a testament to the power that God has over life and death; it is a fulfillment of biblical prophesies and a confirmation of Jesus’ true identity as the son of God, and more personally, it is a reminder to me of the immensity of God’s love for us and promise to his people of eternal life. This knowledge has really changed the way that I conduct my life. David Foster Wallace once said  “in the day-to day trenches of adult life, there is actually no such thing as atheism. There is no such thing as not worshipping. The only choice we get is what to worship.” I love this quote because I think that the biggest change that knowing Jesus has made in my life is that it has offered me a different path from the harmful worship of so many things that are so easy to chase after,–money, power, sex, and even things that should be good but so often don’t live up to what we want them to be, like human love–a path that I believe to be good and worth pursuing. That is the path of worshipping God and following his laws to love others as oneself, to conduct my life in pursuit of holiness, and to love the being that loved me first. For me, there is nothing more beautiful than the life that my faith has offered me.

 

What’s one difference knowing Jesus has made in your life?

Cassandra Hsiao, Ezra Stiles ’21: “All the difference. He has guided my path, every step of the way. He’s brought my family to Him. I hope everything I do can be grounded in his light.”

Daniel Chabeda, Ezra Stiles ’22: “Knowing Jesus has given me joy that persists through varying levels of happiness, peace that exists internally, and a sense of identity that does not rely on my perception by others. He tells me that he loves me, and his sacrifice on the cross proves it. He tells me I am fearfully and wonderfully made, and that he called me by his grace. I can share this love, joy, and peace with my community by the empowerment of Jesus because he loved me first.”

 

What can we expect for the spoken word performance?

Cassandra Hsiao, Ezra Stiles ’21: “I coached the team this year. Watching these girls piece together an original poem from Bible verses has been such a blessing–these words are literally leaping to life through their performance.”

 

More details here: https://www.facebook.com/events/443780809728925/