Stop wound wire reach roar round rink
Lambast primeval stocking enough sit
Lude lanky tubular alphabetical sounds
Northern nuptial geometric rafter angle
Podcast caught leap lob angelic stoop
Clipping coop elf hack muscular make
Ocular warped kicked loop wand map
Yak yonkers tad hat gap pack wipe step
Searching for that connection.
Where is he? She? It?
Where or who is God,
When I am here, in this broken
Body, groveling before the pain
Of existence, desperate for some
Type of relief, some release
From the slavery of my body?
My heart aches. My soul cries out
For mercy, but where is my God?
Where is that freedom, that grace,
That hope, that love, that I once knew?
Where is my identity in Christ?
Where is my savior?
All I know right now is suffering.
Is that you, Lord?
Am I meeting you where you are,
Where you were on that cross?
And if so, what will be the victory?
What great battle is going on?
Is my soul the battleground?
Is my heart the prize?
Is this what it takes to bring me
Back into your fold?
To break me, mold me,
Shape me into something beautiful?
But I have been here before.
I have been broken.
Must I be continually broken
In pain and suffering?
What are you trying to teach me?
And where are you taking me now?
“The God above the God of theism is present, although hidden, in every divine-human encounter. Biblical religion as well as Protestant theology are aware of the paradoxical character of this encounter. They are aware that if God encounters man God is neither object nor subject and is therefore above the scheme into which theism has forced him. They are aware that personalism with respect to God is balanced by a transpersonal presence of the divine. They are aware that forgiveness can be accepted only if the power of acceptance is effective in man–biblically speaking, if the power of grace is effective in man. They are aware of the paradoxical character of every prayer, of speaking to somebody to who you cannot speak because he is not “somebody,” of asking somebody of whom you cannot ask anything because he gives or gives not before you ask, of saying “thou” to somebody who is nearer to the I than the I is to itself. Each of these paradoxes drives the religious consciousness toward a God above the God of theism.”
“…But a church which raises itself in its message and its devotion to the God above the God of theism without sacrificing its concrete symbols can mediate a courage which takes doubt and meaninglessness into itself. It is the Church under the Cross which alone can do this, the Church which preaches the Crucified who cried to God who remained his God after the God of confidence had left him in the darkness of doubt and meaninglessness. To be as a part in such a church is to receive a courage to be in which one cannot lose one’s self and in which one receives one’s world.”
–from The Courage to Be, by Paul Tillich